read

Part 1: Death

Bismillahir Rahmanir Rahim

Death Is The Dawn Of Eternal Life

There are various definitions of and different concepts about Death as held by different personalities, religious as well as others. Some say Death is the end; while others say ‘Death is a means to enter the permanent phase of life.’

‘To the ignorant, death means the end of life, while in reality it is but the evening leading to the dawn of the Eternal Life’.

According to an English Scholar: ‘Death is a slave to other means of expiration. For instance, one cannot achieve Death unless he meets some accident, has illness - may be heart-failure, poisoning, a fall, etc.’

According to him Death has no significance or importance. Death claims it has finished a force whereas the matter contends he has finished the Death and Death is dead for him for he will die no more and that in an effort to finish him the Death served as a means to reach eternity, so he says ‘why should I fear death.’

There Is No Escape From Death

Death is a word dreaded by most of the people, but little do they realise that everything which comes into existence from nothing has to perish, decay or die one day. This is the law of nature. However hard one may try, the science may reach its zenith, there is no escape from death.

The Qur’an emphatically declares:

Wherever you are death will overtake you, even if ye be in lofty towers. (4:78).

All that is on it (the Earth) will perish. (55:26).

But the supreme being of your glorious and gracious Lord will remain forever. (55:27).

Here is a prayer recited by Imam Zayn al-Abideen (‘a) whenever he heard of any one’s death or whenever death was mentioned to him1:

- 1اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ، وَ اكْفِنَا طُولَ الْأَمَلِ ، وَ قَصِّرْهُ عَنَّا بِصِدْقِ الْعَمَلِ حَتَّى لَا نُؤَمِّلَ اسْتِتْمَامَ سَاعَةٍ بَعْدَ سَاعَةٍ ، وَ لَا اسْتِيفَاءَ يَوْمٍ بَعْدَ يَوْمٍ ، وَ لَا اتِّصَالَ نَفَسٍ بِنَفَسٍ ، وَ لَا لُحُوقَ قَدَمٍ بِقَدَمٍ

1. O Allah, Bless Muhammad and his Household (Ahl al-Bayt), spare us drawn out expectations and cut them short in us through sincerity of works that we may not hope expectantly for completing an hour after an hour, closing a day after a day, joining a breath to a breath, or overtaking a step with a step!

-2وَ سَلِّمْنَا مِنْ غُرُورِهِ ، وَ آمِنَّا مِنْ شُرُورِهِ ، وَ انْصِبِ الْمَوْتَ بَيْنَ أَيْدِينَا نَصْباً ، وَ لَا تَجْعَلْ ذِكْرَنَا لَهُ غِبّاً

2. Keep us safe from the delusions of expectations, make us secure from their evils, set up death before us in display, and let not our remembering of it come and go!

-3 وَ اجْعَلْ لَنَا مِنْ صَالِحِ الْأَعْمَالِ عَمَلًا نَسْتَبْطِئُ مَعَهُ الْمَصِيرَ إِلَيْكَ ، وَ نَحْرِصُ لَهُ عَلَى وَشْكِ اللَّحَاقِ بِكَ حَتَّى يَكُونَ الْمَوْتُ مَأْنَسَنَا الَّذِي نَأْنَسُ بِهِ ، وَ مَأْلَفَنَا الَّذِي نَشْتَاقُ إِلَيْهِ ، وَ حَامَّتَنَا الَّتِي نُحِبُّ الدُّنُوَّ مِنْهَا

3. Appoint for us from among the righteous works a work through which we will feel the homecoming to You as slow and crave a quick joining with You, so that death may be our intimate abode with which we are intimate, our familiar place toward which we yearn, and our next of kin whose coming we love!

-4 فَإِذَا أَوْرَدْتَهُ عَلَيْنَا وَ أَنْزَلْتَهُ بِنَا فَأَسْعِدْنَا بِهِ زَائِراً ، وَ آنِسْنَا بِهِ قَادِماً ، وَ لَا تُشْقِنَا بِضِيَافَتِهِ ، وَ لَا تُخْزِنَا بِزِيَارَتِهِ ، وَ اجْعَلْهُ بَاباً مِنْ أَبْوَابِ مَغْفِرَتِكَ ، وَ مِفْتَاحاً مِنْ مَفَاتِيحِ رَحْمَتِكَ

4. When You bringest it to us and sendest it down upon us, make us happy with it as a visitor, comfort us with its arrival, make us not wretched through entertaining it, degrade us not through its visit, and appoint it one of the gates to Your forgiveness and the keys to Your mercy!

-5 أَمِتْنَا مُهْتَدِينَ غَيْرَ ضَالِّينَ ، طَائِعِينَ غَيْرَ مُسْتَكْرِهِينَ ، تَائِبِينَ غَيْرَ عَاصِينَ وَ لَا مُصِرِّينَ ، يَا ضَامِنَ جَزَاءِ الْمُحْسِنِينَ ، وَ مُسْتَصْلِحَ عَمَلِ الْمُفْسِدِينَ

5. Make us die guided, not astray, obedient, not averse, repentant, not disobedient or persisting, O He who guarantees the repayment of the good-doers and seeks to set right the work of the corrupt!

Death Is Nothing But Blessing & Change Of Place

Death, in fact, is a blessing. Death is not the synonym of destruction or extinction. It is only a change of place from a Temporary, Transitory and Mortal abode in this world, to an Eternal, Permanent and Immortal abode of the Hereafter.

The Hereafter — the next world — the final destiny has two distinctly separate aspects viz:

(i) Eternal Peace and Happiness; and

(ii) Permanent Vexation and Punishment.

A wise person would keep this in view and endeavour to achieve the salvation of the next world even at the cost of worldly life, while a person devoid of wisdom, will plunge into passions and pleasures of this world at the cost of the life of Hereafter.

We have been created neither in vain nor for destruction. Says the Holy Qur’an:

What! Do you think We created you in vain and that you shall not be retuned to Us? (23:115).

And the Holy Prophet (S) said:

You have been created for permanence and not for extinction; Death is nothing but a change of place.

Says the Holy Qur’an:

We created you (from the earth), and into it. We will return you, and We will bring you forth from it for a second time. (20:55)

At another place the Holy Qur’an declares:

And Allah made you grow of the earth as a growth (of a plant), (71:17).

Then He returns you therein, and again will He bring you forth a new bringing (at the Resurrection). (71:18).

The evolutionary process of the growth of man is compared to vegetation on the earth which grows gradually. This confirms the evolutionary course, the development of life on earth, but it does not apply, in any case or sense to the Mechanical evolution of the Darwinian school, inasmuch as the evolutionary process is manifest in every kind of life separately and distinctly, be it vegetable, animal or human life.

Are Life & Death Of A Good & Evil Person Alike?

Thus, it is but incumbent on every believer to lead this life in obedience to Allah, His Last Prophet (S) and the pure and infallible progeny of the Prophet (S) and finally quit this world as true Muslim. Forget not the fact that the “Life and Death” of good and evil doers are not alike in any respect. See what the Holy Qur’an says about this:

Nay; do those who have wrought evil deeds think that We will make them like those who believe and do good, that their life and death shall be equal? Evil it is that they judge. (45:21).

Die As Muslim

Prophets Ibrahim (‘a) and Yaqoob (‘a) have a word of wisdom for mankind as is related in the Qur’an:

And the same did Ibrahim enjoin on his sons and (so did) Yaqoob. O my sons! Surely Allah has chosen for you (this) faith, therefore die not unless you are Muslims. (2:132).

Allah, Himself has directed the believers as under:

O you who believe! Be careful of (your duty to) Allah with the care which is due to Him, and do not die unless you are Muslims. (3:102).

The Holy Prophet (S) has been made to declare as follows:

Say: Surely my prayer and my sacrifice and my life and my death are (all) for Allah. the Lord of the Worlds; (6:162).

No associate has He; and this am I commanded, and I am the first of those who submit (Muslim). (6:163).

Significance Of Pains And Pleasures Of Life

This worldly life has its ups and downs, pleasures and pains, joys and sorrows; but these are only tests to see whether a person in prosperity thanks his Sustainer or not, and a person in adversity bears it patiently or not. There is neither unmixed eternal happiness in this world, nor continuous grief.

Of course, the believers, according to their status, have to encounter trials and experience ordeals only to achieve greater reward in the life. Hereafter, as goes the tradition of the Holy Prophet (S):

“The world for a faithful is like a prison, and for an unbeliever it is like paradise.”

That is for a faithful this world in comparison to Heaven is like a prison, while for an unbeliever this world in comparison to Hell is like Paradise.

Predestined And Accidental Death

The Death is of two kinds as follows:

  1. Predestined, inevitable.

  2. Accidental or Circumstantial.

The predestined death occurs at a fixed time, not a second before or after. There is no escape from it.

The other kind of death is the result of negligence on the part of the human being, violation of the laws of nature or the confusion of one with the other. In case such a death is caused by any person, according to Shariat he is liable to punishment in this world as well as in the next.

How To Prevent Accidental Deaths?

Invocations and supplications, alongwith the deeds of charity, justice and consideration for the kindred, prtect one from such accidental or circumstantial death, and thus he reaches the real age of his life granted by Allah, the Omnipotent, and we say his life tunure has been prolonged.

Contrary to this, neglecting Du’a, adopting miserliness, cruelty and bad behaviour with one’s relatives, make one prone to accidents and circumstances which result in death before actually reaching the life tenure granted by Allah.

Why Punishment In The World As Well As In The Hereafter?

Some one may rightly ask how should one have two punishments? Well, one is the wordly punishment for violating the commandments of the Creator, and it is to save the humanity from his/her further danger; while the other is the punishment of the Hereafter, which is in reality the proper punishment.

What about those people who, for their extreme transgression and vicious crimes, were destroyed by Divine visitation — Chastistment in the form of floods, earthquakes or metamorphosis into apes and swines in this world, will they not be punished in the Hereafter as well?

Even the Hypocrites, who are to be reckoned worse than Infidels, will have dual punishment Says the Qur’an:

And of those who are around you of the (rustic) Arabs (of the desert) these are hypocrites; and from the inhabitants of Medina (also); stubborn are they in hypocrisy; you know them not. We know them; Twice will We chastise them; then shall they be turned unto a grievous chatisement.” (9:101).

Increase And Decrease In The Life Time

Traditions referring to the increase in the life tenure of a person due to performing charity, observing justice and paying consideration to the kindred (Sila al-Rahm) or the curtailment of the life because of withholding charity, committing cruelty and neglecting the kindred are in fact proofs of the accidental or circumstantial death.

Let us take an example. If a person takes poison, the natural result will be death. Similarly, a person plunging himself into a blazing conflagration will certainly be burnt to ashes. This is committing suicide. If he had not taken the poison or plunged in the wild fire he would not have died.

Life Is A Trust Of Allah

Suicide in a way resembles misappropriation or embezzlement of a trust deposited with a person, for ‘Life’ is a Trust of Allah — He has created us and He Alone is the Owner. Creatures are mere trustees and as such they have to safeguard this sacred trust. They are enjoined neither to while it away in frivolity, nor waste it away by ending it as they desire.

Suicide Is A Great Sin

A person committing suicide does so intending to escape from worldly troubles, miseries, unbearable disappointments, from clutches of law having done something unlawful, etc, without realising that he or she has to live in this mortal world only for a period of a wink compared to the time he/she has to live in Barzakh (period after death till the day of Judgement) wherein he/she will be put in the position earned by his/her deeds in the world.

And the act of committing suicide is very strongly forbidden enjoining terrible punishment in hell eternally. As such how foolish it is to commit suicide because that act instead of freeing one from the troubles etc, which otherwise he/she has to bear for a wink which is the period one has to remain in this world makes him/ her liable to remain miserably in Barzakh for a very very long time and suffer punishment in hell eternally.

Let us take another example. There is a person ‘A’ with a revolver in his hand shooting at a person. The result is death of the person. This is homicide. Had the murderer not shot or had the person not been present nothing would have happened. This proves that accidental and circumstantial deaths are unnatural.

Always Remember Death

Death is inevitable, it is to come sooner or later. As such every Muslim is strongly advised to remember death, to make him not lose sight of the Hereafter, to keep him alert to do good and to abstain from evil. This readiness or preparedness is reflected in his desire to meet death willingly and smilingly. Whereas ‘Praying for Death’ exhibits his weakness rather cowardice.

Therefore, it is strictly forbidden to pray for death. On the contrary, Allah has ordained to pray for long life although one may be tired of his life on account of poverty, illness, disappointments, etc. One has to bear all these patiently relying on Allah’s mercy to help him out. Says the Holy Qur’an:

Allah effaces or confirms what He pleases, and with Him is the Mother (the source) of the Book. (13:39).

Why Death?

Had life on earth been eternal, there would have remained hardly any space to stand for man here. Shaikhur Raees Abu Ali Seena has expressed this idea thus:

Supposing all the progeny of Hazrat Ali (‘a), had been given eternal life on this earth, the number would have been in billions of billions. With the limiiea space available on this globe, there would have been no room to accomodate them, what to say of land for agricultural, industrial and housing purposes.

The wise, therefore, have no fear of death, which is a very necessary part of the grand plan of the Almighty Allah. The desire for eternal life on earth is hardly sensible.

The Truth About Soul And Death

From Urdu version of Allamah Shaikh Al-Saduq’s Arabic Original, Aqaid al-Shia, pp 35-42 (Pages 229 to 249 of the book Kitab al-Akhlaq wal Tehzeeb)

The Reality Of Soul

What is Soul? No one can understand it, for Hazrat Amir al-Mu’minin Ali (‘a) has clearly said: “One who understands his own self (i.e. Soul) can know his Allah”; and it is quite obvious that true and actual knowledge about the Being of Allah cannot be achieved by anyone.

Therefore, what Amir al-Mu’minin (‘a) impliedly meant was this: ‘Listen, do not go too deep into under standing the Soul, for you simply cannot understand its reality. It is as much beyond human comprehension as it is to know Allah for what He actually is.’

The Reality Of Death

Now for the matter of Death. What is it actually? What happens to the human body and the Soul at the time of death? What is Death in the views of the Imams (‘a)? The following paragraphs will enlighten the reader on these matters.

Islam defines Death as a state consequent to the break-up of the singularity of Soul and body in the form of a living entity, the Soul continuing to exist thereafter. In other words, Death is the separation of the Soul from the body.

To quote the Holy Prophet (S):

“Remember, you people have not been born in order to perish; on the contrary, your being created entails eternity. And you live even after death. Death is merely the exit of your Souls from your bodies; and the Souls live thereafter in an abstract form, as if they have shifted from one abode to another.”

The Prophet (S) also said:

“Remember, the Souls are like travellers encaged in bodies; and when they leave the bodies, they don’t just perish. Rather, they continue with their eternal nature of being after leaving the structure of bodies. Some of them (i.e. the Souls) continue to exist happily, some live in torture, some remain free, enjoying neither peaceful happiness nor suffering any torture. Some Souls get into a slumbering state, like the one during sleep, and will wake up with a start alongwith their bodies on the Day of Resurrection.”2

As for the question: what and how do human beings feel at the separation of the Soul from the body, there are certain facts, mentioned in Traditions which prove that there is a difference in the nature of feelings at the time of death between Believers (Mu’minin) and those who do not believe in religion.

Even amongst the Believers there is some difference, for, all of them are not of the same calibre. As for Perfect Mu’minin and those other Mu’minin whose sins have already been retributed before their deaths, it is stated that such persons die very peacefully and so easily that they derive comfort from it.

And those atheists, infidels, apostates and enemies of the Holy Prophet (S)’s family, who have been compensated for their good acts in this world, will die very painful deaths, the severity of agony being in conformity with the seriousness of their misbeliefs and insolence. In some cases, it will be akin to spreading a thin cloth over a thorny tree and then pulling it tearing it off into shreds.

For some, the agony will be like that of a person being sawed. For such persons, the tortures of the Hereafter commence right from the moments of their deaths.

And those Mu’minin, too, will die in painful agony whose sins have not been fully retributed before their deaths; and this is so, because the severity of their agony may serve as a retribution for their sins.

Now for those atheists, infidels, apostates and the enemies of the family of the Holy Prophet (S) who also have good and virtuous acts to their credit in this life, and who have not been fully rewarded for them, will of course die peacefully; the object of this leniency being to compensate them for the balance of their good deeds, so that there be no delay in their punishment in the Hereafter.

It has also been substantiated in Traditional references that every person, whether a Mu’min or otherwise, sees the Holy Prophet (Muhammad (S)) and Hazrat Ali (‘a) before dying. For a true Believer, they symbolise Divine grace; while for their enemies and anti-religionists, they spell pain and torture by ordering the Angel of Death to be cruel to them in the process of their dying. Related below are a few narratives from the Traditions reported on pages 35-42 in the book entitled, Aqaid al-Shi’a by Allama Sheikh Al-Saduq.

  1. Once someone requested Amir al-Mu’minin Ali (‘a) to discourse on the subject of Death. Imam Ali (‘a) replied. “Listen, one of these three things invariably happens when someone dies: First, one is foretold of the happy prospects of eternal Divine favours. Second, one is forewarned of perpetual torture; and the Third, there is no premonition of either Divine graces or of torture. Rather, one is left in complete suspense in this respect. One’s ultimate end, therefore, remains a mysterious thing, and one does not know what type of treatment will be meted out to him.

“So, the person who is given the glad tiding is our friend and is also obedient to us. The one who is forewarned of the awaiting torture is an enemy of God, of the Holy Prophet (S) and ours (i.e. members of the family of the Prophet (S)). And those in respect of whom there is no premonition of any nature, are the ones who, though our friends and have right beliefs of Faith, have gone astray in disobeying God’s injunctions.

Such persons are, therefore, kept in suspense, wait painfully in the Purgatory, being compensated thereby for their misdeeds in life. However, be rest assured that such persons will ultimately be pardoned by God on our intervention, even if it is after their confinement in Hell, though some of them will have suffered punishments in Hell for a period of 3,00,000 years.”

  1. Once someone requested Hazrat Imam Husayn (‘a) to explain what Death means. He replied: “For a Mu’min Death is a nice thing, for, it is through Death that he (or she) advances towards eternal pleasure, freeing himself from a troublesome ‘cage’.

However, for the atheists, infidels and our enemies it is a severe curse and torture, for, such a person leaves his paradise (i.e. this world) to go to Hell, the fire of which is perpetual.

  1. When Imam Zayn al-Abideen (‘a) was requested to explain what Death is, he replied: “For a perfect Mu’min, Death is like changing dirty clothes and unchaining of fetters for a new fragrant dress and comfortable abode. And for an atheist, it is like discarding a pompous attire and a cosy abode for a coarse attire and a fearful abode with severe tortures in it.”

  2. In reply to the question as to what Death really is, Imam Ja’far (‘a) said: “For a perfect Mu’min, Death is a sweet-smelling breeze, by smelling which he goes into a deep slumber wherein he is oblivious of any grief or pain.

And for an atheist, it is like the sting of snakes and scorpions; and for some amongst them, it is crueller than being sawed or clipped or crushed or blinded with nails thrust into the eyes. Hence, for such persons Death is more painful than anything else in the world.”

Someone asked him as to why it is that for some atheists as well as Mu’minin Death comes so easily that they die talking and laughing; and some atheists and Mu’minin suffer great pains at the time of their death.

In reply, the Imam said: “In respect of Mu’minin who die peacefully, the matter of compensation for their good deeds is expedited immediately; those Mu’minin who suffer great pains at the time of their deaths, present themselves before God purified and as such entitled to Divine Recompense by virtue of having suffered sufficient pain at the time of their death, so that all their deeds are accounted for, and there is no impediment to stand in the way of their rewcird by God.

As for those atheists who die in peace, their good deeds in this world are compensated by peaceful death so that after death, when they present themselves before God, their good deeds having already been compensated by the ease of their deaths, there should be no delay in the retribution for the remainder of their evil deeds.

As regards the atheists who die painfully, take it for granted that their good acts have already been rewarded with due returns. Their retribution, therefore, commences right from the onset of their death. The reason for this is that God is immensely Just; He never oppresses anyone.”

  1. Once Imam Musa al-Kazim (‘a) called on an ailing Mu’min perspiring on the point of death. He was in severe agonies of death and did not recognise any body.

At this juncture someone said to the Imam (‘a), “Sir, we want to know the actual state of this friend of yours at this moment, and of the nature of feelings at death.” “Remember”, replied the Imam (‘a), “For a Mu’min, Death is a pleasant thing, for, it cleanses him of his sins and Death is the last shock that he has to face.

And for the atheists, Death is a painful thing, for, it puts an end to their worldly pleasures and comforts as also their good deeds, and it is the final compensation for their acts of virtue. And this friend of yours has been cleaned and purified of sins just as a dirty linen is washed dean. He has now entitled himself to dwell in the heavenly abode along with us — the members of the family of the Prophet (S).”

  1. Once when someone asked Imam Ja’far al-Sadiq (‘a) as to why people abhor Death, he replied: “The same question was put to Abu Dharr Al-Ghifari, and what he said in reply is correct.

He has said: ‘Those who abhor death are the people who have achieved worldly attainments and ruined their prospects in the Hereafter. That is why, since they dislike going from a ‘prosperous’ place to a ‘desolate’ one, they abhor Death’.” Hearing this, someone asked, “In what state will we be in your opinion, when we leave this world and go to God?”

In reply the Imam (‘a) said: “The virtuous ones will present themselves before God just like a person happily rejoining his family after his journey. And the evil-doers will go there in a frightened state similar to that of a slave facing his master after having absconded from him.3

Now, having read and understood what has been said in the foregoing paragraphs, if the reader is interested in knowing what happens after Death, and about the conditions in Alam al-Barzakh (state of existence during the interval between death and the Resurrection - Purgatory), he should read the following Chapter.

What Happens After Death And The Purgatory

In the light of the Traditions related in the book Aurad-ul-Mu’minin wa Waza’ef al-Muttaqueen, Vol. 4, compiled by Muzaffar Husain Khan, the summary of contents on this subject is as under:

Questioning In Grave

After the death of a person, his Soul remains near his body. It keeps seeing the survivors lamenting over the grief of his or her death. It lingers nearby even when the corpse is being bathed and shrouded, and watches everything that happens. The only difference is that people cannot see it, nor can it speak or do anything.

When the coffin is carried to the graveyard, the Soul accompanies it, too; and listens to whatever prayers are recited when the corpse is buried in the grave. When the people return after burying the dead body, the Soul is caused to re-enter the body for being questioned about the dead person’s belief and faith.

So, if the dead person is a perfect Mu’min and answers correctly to the questions, the doors in the grave leading to Paradise are opened and he is told to remain there comfortably, without any apprehensions.

Heavenly light, and moist and fragrant breezes keep coming to him in the grave, making him feel comfortable. Thereafter, his Soul is sent to the Wadi as-Salam (Valley of Peace) where it abides peacefully till the Day of Resurrection. The ‘Valley of Peace’ is situated in the valley of Najaf (Iraq) and is also referred to as a paradise on Earth.

However, if the dead person happens to be one of the atheists and the enemies of the members of the Holy Prophet (S)’s family, and fails to answer correctly to the questions posed, retribution commences right away, and doors leading to Hell are thrown open in the grave, as a result of which he lingers in agony.

Thereafter, the Soul of this nerson is transferred to the Wadi al-Barhooth (Valley of Barhooth) situated in Yemen where it is incessantly subjected to all types of tortures.

It should be clearly understood that while it is true, on the authenticity of Traditions that the dead body is brought back to life for questioning, the same sources also establish the fact that this questioning pertains not to the common persons but is specifically meant for a perfect Mu’min and a confirmed atheist; and that it does not apply in cases of the developmentally challenged and lunatics and minor children.

It is also evident from the Traditions that those dead persons on whom instructive prayers at the time of burial are offered, are also exempted from the questioning. In such cases the angels say to one another that “It is not necessary to ask him anything, for the religious beliefs of this person have already been expressed.”

Imam Baqir (‘a) is also quoted to have said:

“The corpse with which is placed a piece of the Jujube (Beri - a wild fruit tree) is exempted from tortures and questionings in the graves.”

It is also stated in the Traditions that Imam Ja’far al-Sadiq (‘a) said:

“Whoever is subjected to interrogation in the grave is also bound to be squeezed therein, and one who is exempted from this interrogation will be exempted from squeezing also.”

Squeeze In Grave

A perusal of Traditions makes it quite clear that in the case of Mu’minin this ‘Squeeze’ in the grave will be like two friends warmly embracing each other; while in the case of certain sinful Mu’minin, this embrace will be severe enough to fracture the ribs of the person. This embrace in the grave is reckoned as atonement of sins.

Once a companion of Imam al-Ridha’ (‘a) asked him as to what he had to say about those dead ones who, though liable to be subjected to Squeeze in the grave, could not actually be buried in the ground. The Imam (‘a) replied,

“If by virtue of their deeds they are entitled to punishment in the grave, they will receive it, no matter where they lie dead, or in whatever form they happen to be. Their Soul will receive the same painful treatment as the body receives through this severe embrace of the grave.”

It is also conclusively stated in the Traditions that a Mu’min who dies at or before the decline of the Sun’s trajectory on Thursday or at the same time on Friday, or on the night preceding Friday or on Friday proper, is also spared the Squeeze of the grave, and his or her death is reckoned as the demise of a martyr.

Imam Ja’far al-Sadiq (‘a) is also cited to have said that,

“Remember that the Squeeze of the grave in respect of a Mu’min is a beginning of the retribution of his or her sins.”

It is also stated in the Traditions that torture in the grave is mostly on account of the evil practices of backbiting, slandering, not keeping clean from urinal pollutions and misbehaving with wife and children.

Something About The Purgatory

According to Traditions it is an established fact that the interval between Death and the Day of Resurrection is what is termed as Alam al-Barzakh, or the Purgatory.

It is described in the Qur’an as:

“Behind them is the Purgatory (which will exist) till Resurrection takes place” (23:100).

Explaining this Qur’anic verse in the context of data found in Traditions, Ali Ibn Ibrahim, one of the eminent scholars of the Imamia sect of Islam, writes:

“Barzakh (Purgatory) is the intervening period between the end of life on Earth and the dawning of the Hereafter, encompassing both recompense and retribution within it.”

This verse refutes the negative attitude of persons who do not believe in the tortures of the grave and recompense or retribution before the Resurrection Day.

Addressing the Mu’minin, Imam Ja’far al-Sadiq (‘a) is cited to have said:

“We will, of course, intervene in your favour on the Day of Judgement, but on the oath of Allah, I am worried about you whilst you will be in the Purgatory.”

The full context of this Tradition is that Omar Ibn Yazeed, one of the associates of Imam Ja’far al-Sadiq (‘a) presented himself before him and asked him if it was true that he (the Imam (‘a)) had said that all the Shias will go to Paradise. “Doubtlessly yes,’’ replied the Imam (‘a), “We will intervene on behalf of all on the Day of Judgement, but I am worried about you people whilst you are in the Purgatory.”

Omar Ibn Yazeed thereupon asked as to what exactly is this Purgatory. The Imam (‘a) replied,

“The period intervening between the death of a person and the Day of Resurrection is termed as Purgatory. (And this is that period during which the sinner-Mu’minin are punished for their evil deeds.)”

Amir al-Mu’minin Ali Ibn Abi Talib (‘a) is quoted to have said to his companion, Asbugh bin Nabatha, regarding Wadi as-Salam that, “O Asbugh, I see, as it were, the Souls of male and female Mu’minin living very comfortably in the Wadi as-Salam, and being provided with food from God.

And if the curtain is lifted, you too will see them assembled and chatting with each other, and going about meeting others; they are being adequately served with delicious food from Paradise. Upon a fresh arrival of a Soul of a Mu’min, they all gather round it and enquire about the surviving relations in the world as to how they are faring.

If the newly arrived Soul says that they are still alive, they express their hopes that he or she would come to their place (i.e. Wadi as-Salam), and if the person enquired about is reported dead, they take it for granted that the person was not of a befitting character, and as such, must have gone to the Wadi al-Barhooth (valley of Barhooth) where atheist, and sinful Mu’minin are subjected to punitive retribution.”4

Fate Of Developmentally Challenged And Children

As for those amongst the Muslims who are developmentally challenged, or so mentally weak as not to be aide to differentiate between right and wrong, or those who have not been presented full pleas like persons living in areas of heretics or living in a place where the matter of differences in religious faiths is unknown,

or even if they are aware of it, have no means of coming out of their environment to enquire about the right Faith, or those who, by force of circumstances, have opposite concepts and are not inimical to the devotees of the progeny of the Prophet (S) and to the Mu’minin, but on the contrary are merely confused in the matter of a right Faith; and those who curiously love members of the Prophet (S)’s family and are inimical to the enemies of the family of the Prophet and of the Prophet (S), not knowing in detail about the Imams deputed by God;

the Traditions in respect of such persons has it that they will not be subjected to any questioning in their grave or to any torture therein, and that the fate of these persons will be left over for the Day of Judgement; and that after their deaths right upto to the Day of Resurrection they will be in a deep slumber akin to a person sleeping soundly,

and that they will be brought back to life on the Day of Resurrection when God will deal with them justly and graciously according to their entitlements, and what ever His decision, it will be the right one.

In this context, Imam Muhammad al-Baqir (‘a) was once asked to enlighten as to what would be the fate of that group of persons or an individual who, while believing in the Oneness of God and the final Prophethood of Muhammad (S), does not subscribe fully to the matter of Imamate of the Imams (‘a).

The summary of what the Imam (‘a) said in reply is as follows:

“If such persons are not our enemies, and if they are not sympathetic to our enemies, and have done good deeds, they will remain comfortably in their graves till the Day of Resurrection. Their good and evil acts will be taken into account on the Day of Judgement, when Allah will decide.

But in the case of those Muslims who are inimical to us and prejudiced against our friends, the fire of Hell will be diverted into their graves wherein they will burn till the Doomsday; and in the Wadi al- Barhooth, too, they will be subjected to torture with no compassion whatsoever. And after Resurrection, they will be despatched to Hell where they will abide forever.”

As for the children or lunatics and the mentally deranged persons as to what happens to them in the Purgatory after their death, what will happen to them on the Day of Judgement, the traditions say that the children of Mu’minin will he united with their parents, and the grief suffered by the parents on their death will be reckoned as a redeeming factor of the sins of the parents, the children pleading on behalf of their parents and God will accept their intercession.

The atheists will forefeit this gesture, and they will not be redeemed of their sins by the grief suffered by them over the death of their children, nor will their punishment be reduced. However, since God is Just, and not an Oppressor, He will not shove the children into Hell along with their parents, but He will test them and treat them according to the results of their tests.

Reward And Retribution Is For Soul Only

It should be understood that whatever reward or retribution the dead person will be subjected to in the Purgatory, will be upon the Soul, the physical body having nothing to do with it. The torture or comfort experienced by the dead till the Resurrection should be taken as being similar to the feelings created by a pleasant or dreadful dream while a person sleeps.

In a like manner, the nature of recompense and retribution should be construed. In this context, Al-Kulayni (an eminent scholar) has related a narrative wherein Imam Ali an-Naqi (‘a) is quoted to have said that,

“Seeing of dreams was not origianlly envisaged in the creation of men. It came in subsequently.”

On being asked by the narrator as to why it happened so, the Imam (‘a) said in reply:

“The followers of a certain Prophet once objected to his preachings, saying, ‘You say that after death persons are rewarded or punished according to the nature of their deeds. But we notice no trace of any reward or punishment on the dead bodies of our people.

How then can we believe that what you say is true?’ So, the followers argued in this manner and inspite of the Prophet’s explanation that the punishments or rewards in the Purgatory have nothing to do with physical bodies, and that these relate to their Souls, they failed to understand it.

It was then that Allah, in order to make them understand it, caused them to see dreams during their sleep. Consequently, when they dreamt for the first time, they were greatly astonished, and started discussing about their dreams with each other.

At length, they went to their prophet and related their dreams to him, whereupon the Prophet explained to them, saying ‘Since you people were not convinced of punishments or rewards after death, because you could not find any signs thereof on the dead bodies, Allah has caused the phenomena of dreams to become an integral part of your human mental make-up and that of your coming generations so that you are convinced of the bonafides of the matter.

So, bear in mind that just as you sleep comfortably, and your Soul is affected in a particular manner without any physical evidence of it; just as pleasant dreams bring happiness and delight with them and dreadful dreams cause discomfiture; just as you eat and drink in dreams, and react fearfully to painful events, so also after death the pre-Resurrection punishments and rewards are connected with Souls; and though you do not notice any physical signs of these the Souls all the same do feel whether they are in comfort or in torture.’ Upon this explanation the followers of the said Prophet were convinced that what he said was after all true.” 5

Let us end this chapter with a stanza from Iqbal;

“Ever since the creation of life two opposing forces of Right and Wrong as through Prophet Musa and Firaun, and Husayn and Yazeed have been at war with each other.”

The Parable Of Life And Death

The parable of life and death is thus discribed. A king despatched two slaves with all sorts of equipment to another land with instructions to make full use of the means thus provided for profitable business.

They were required to report their working at a definite point of time, when their entire interests in the task assigned should receive proper recognition for the purpose of award of reward and punishment.

The two of them went away and started working. The one invested his capital in profitable undertakings while the other whiled away his time in fruitless jobs, and obnoxious activities with heavy debts incurred by him in the course of his childish frivolities.

The one looked forward joyfully for a return to his homeland to receive honour and preferment. The other was loath to present his record of assignments and tried to evade his return to the monarch.

He had, however, to submit to the stern guards that caught hold of him and dragged him to the august presence. he had not only to render account of the heavy capital entrusted to him by the monarch, but also to meet the demands of the creditors whom he had wronged This illustrates the state of man, which should be easy to comprehend.

Remembrance Helps One To Avoid Evils

Through different traditions of the Holy Prophet (S) we have been advised to remember death and to have firm belief in Qiyamah (Day of Judgement) because one who always remembers death and has firm belief in the Day of Judgement or in other words has in view the result of his present deeds, he is bound to keep himself away from all evils.

That is why in the Holy Qur’an at one place it is stated that those who have firm belief in the Day of Judgement are Mu’min (faithful).

It is the fact that when one has in sight (remembers) always what he has to explain, cannot, under any circumstance, commit sins. For instance, a man has a burning fire before him and he also knows that if he puts his hand in it, it is sure to burn.

Can he be expected in the normal course to put his hand in it? No, never, unless he has gone mad or is asleep or is senseless and only then he will put his hand in fire. That is it, that belief and a firm belief like having a burning fire before oneself is sure to keep a wise and sensible man away from all evils.

In a Hadith al-Qudsi, it has been stated that, “We are surprised at him who knows he has to die, even then he laughs.” In this Hadith, we have been indirectly informed of the reality of death so that we may remain away from evil and may not have the dreadful death.

The World Is An Examination Hall

Our present life is just like the examination hall. We are solving our practical papers. All will depend on how we fare in the examination. The Holy Qur’an has, therefore, warned at many places that the present life is an examination.

Says the Holy Qur’an:

Blessed is He in Whose Hand is the Kingdom, He has power over all things, (67:1).

Who created death and life that He may try you — which of you is best in deeds; and He is the Mighty, the Forgiving. (67:2).

What is good may be as little as an atom, it will be accounted for, and similarly bad acts either as big as mountain or smaller than an atom will be noted down and shown to us.

Says the Holy Qur’an:

On that day men shall come forth scattered, that they may be shown their works. (99:6).

So, he who has done an atom’s weight of good shall see it. (99:7).

And he who has done an atom’s weight of evil shall see it. (99:8).

The Best Death Is The Death Of Martyrs

The Holy Prophet (S) has indicated already what is a peaceful death? What is life after life? What is death after death? One who dies with love in his heart for the Holy Prophet (S) and his Progeny dies the death of a Martyr. We should, therefore, all strive to lead a life which may have the death of a martyr.

The Reward Of Owe Who Dies In The Love Of Ale Muhammad (‘A)

It is not only those who fall down in Jehad (striving in the way of Allah), that they attain the Martyrdom; but those who die while acquiring knowledge, they also attain the same status.

Similarly, those who in reality love Ahl al-Bait (Ale Muhammad – ‘a) also achieve this coveted position.

The Holy Prophet (S) said: “know it:

  1. He who dies in the love of Ale Muhammad (‘a), dies a Martyr.

  2. He who dies in the love of Ale Muhammad (‘a), dies Pardoned.

  3. He who dies in the love of Ale Muhammad (‘a), dies Repentant of his sins.

  4. He who dies in the love of Ale Muhammad (‘a), will be taken to Paradise as a bride is taken to the bride- groom’s home.

  5. He who dies in the love of Ale Muhammad (a.s), Allah opens two doors to Heaven from his grave.

  6. He who dies in the love of Ale Muhammad (‘a), Allah makes Angels of Mercy visitors to his grave.

  7. He who dies in the love of Ale Muhammad (‘a), will arrive on the Day of Resurrection, with the Verse of Allah’s Mercy written on his forehead.”6

Martyrs Are Alive

About death itself, in the Holy Qur’an it is said, to be of different kinds. It is really a death for those who do not believe in Allah, who are Kafi s (Infidels). Even their life is as good as death. The other kind of death is for those who die tor the sake of Allah and achieve Shahadat (Martyrdom).

About them the Holy Qur’an says:

And reckon not those who are killed in Allah’s way as dead; nay, they are alive (and) are provided sustenance from their Lord. (3:169).

And do not speak of those who are slain in Allah’s way as dead, nay, {they are) alive but you do not perceive. (2:154).

The Tragic Death

Death is tragic for those who are in complete Kufr and it is tasteful for those who are faithful. The holy books have narrated both the scenes; one of a Mu’min to whom the Angel of Death comes like a slave, and the others to whom the Angel comes in the most dreadful picture. And this is not all. It still has further consequences.

Good people are rewarded for their good deeds and led to the Heavens where they have an ever-lasting life full of bliss and blessings. While the other life is, no doubt, with out any end — of those whom the angel met in a dreadful way — it is all dreadful. It is ever lasting in both the senses: of the life itself and the miseries, troubles, and all that.

A life which one would like to end, would pray to Allah to end it but it would not end. His prayers may end, his very body may end but the life would not end. His body will be replaced no sooner it is burnt.

Says the Holy Qur’an:

And when they are cast into a narrow place in it, bound, they shall there call out for destruction. (25:13).

Call not this day for one destruction, but call for destructions many. (25:14).

Verily (for those) who disbelieve Our Signs, soon We will cast them into fire; so oft as their skin shall be burnt away, We will change for them other skins, that they may taste the torment; Verily God is Mighty, Wise. (4:56).

Friends Of Allah Smilingly Embrace Death

The above ever lasting lives solely depend upon the material lives we are passing now in this world in which we live for a period of a wink of the eye compared with the period we have to live in the World Hereafter. Living eternally in the Hereafter will be in a happy or dreadful way according to our deeds in this world.

If it is dreadful now; not in the sense that we have miseries but that if it is not in accordance with the principles of Islam, still it is termed as dreadful. While the life lived in accordance with the principles of Islam though full of troubles is termed as a life worth living because of its results.

And so to them death is as sweet as honey because they know they will be amply rewarded. This is why, such persons do not fear death if it is in accordance with Islamic injunctions.

Hazrat Ali Akbar (‘a), the second son of Imam Husayn (‘a) uttered these words to his father when his father informed him of the tragic dream he had dreamt while on his way to Karbala: “O Father are we not on the right path?” The Great Imam said, “In fact we are right.” He at once declared, “Then we don’t fear death, no matter either we meet death or death meets us.”

In Karbala, Hazrat Qasim Ibn Hasan (‘a), in reply to the question put by Imam Husayn (‘a) said, “Uncle, death is sweeter than honey.”

This was one side of the picture. The other one is the desire of those in Kufr (unbelief) about death. The Holy Qur’an in Sura al-Jum’a has revealed that the Jews will not wish to die at all and it is because of their deeds which are bound to have grave consequences.

Says the Holy Qur’an:

Say O’ you who are Jews, if you think that you are the favourites of Allah to the exclusion of other people, then invoke death if you are truthful. (62:6).

And they will never invoke it because of what their hands have sent before; and Allah is Cognizant of the unjust. (62:7).

Say: The death from which you flee, that will surely overtake you, then you shall be sent back to the Knower of the unseen and the seen, and He will inform you of that which you did. (62:8).

From this it is evident that Auliya Allah - the favourites or friends of Allah - never dread death. This fact was witnessed on the battlefield, in the thick of the battle, when people saw Imam Ali (‘a) offering prayers, in the midst of flying arrows and brandishing swords, the friends being worried cautioned him that it was a battlefield and not the prayer ground.

Cool and composed, Ali (‘a) replied, “We are fighting for the upkeep of the Prayers. I have no fear whether I fall on death or Death falls on me.” This was because Ali (‘a) was the favourite friend of Allah.

For Whom Death Is A Tragedy?

Death is a tragedy for one who ends his own life abruptly by committing suicide or by rushing in ‘where angels fear to tread’ or by passing the precious period of one’s life flagrantly violating the religious code. It is a tragic death for one, in whose life vices and evils reign supreme, and good and virtue remain subdued

For Whom Death Is A Pleasure?

If life is spent in accordance with the laws of Shariat, in doing good and avoiding evil, with love of Muhammad (S) and his Pure Progeny (‘a) death will certainly be pleasant and peaceful. Apparently, this is not always so even a sinful man gets peaceful death and a pious man gets tragic death and suffers much.

According to Imam Ja’far al-Sadiq (‘a):

“The soul of a faithful leaves the body with difficulty. This is because he may go purified from this world and so be saved from the chastisement of the next world.” Imam Muhammad al-Taqi (‘a) said, “Some of the faithfuls dislike the pangs of death because they are not fully aware of the comfort after death. Just as children and the insane dislike to take bitter medi- cine and make a wry face though the bitterness of the medicine is a forerunner of benefit (to health)’’.

Now it becomes quite clear that cur deeds in this world are the criteria for our good or bad condition after death. If our deeds are good, InshaAllah we will be properly rewarded. And in case we live a sinful life, we will meet the tragic end after death.

Definite And Indefinite Timings Of Death

According to Qur’anic concept, the time of death is fixed for every living creature. There are actually two kinds of Death timings, one may be indefinite, the other is definite. While indefinite fixing can be enhanced by Allah as a result of Du’a, Sadaqas (charity), good deeds, etc, the other and the definite one is final. It will not change. It will not increase even by a second.

Sleep Is The Sister Of Death

Even the living ones do suffer death daily. Yes, it is so when we go to sleep, we have a temporary death. It is said, “Sleep is the sister of Death.” That is why we have been advised to remember Death when we go to sleep, for it is not certain that we may wake up again.

The idea is the same that by remembering death so often we are bound to remain aloof from evils and sins and that we may also realize the reality of death.

Every Soul Must Have Taste Of Death

Death will neither come a second before nor a second after its definite time.

The Holy Qur’an says:

Every soul must taste Death (21:35 & 29:57).

Prophet Sulayman (‘a) was building a grand palace and he went to see it, giving orders that none may enter it without his permission. A strict guard was kept. When Prophet Sulayman (‘a) stood inside watching the workmanship of the palace, a man came. He asked the stranger as to who he was to come there without his permission. The stranger replied, “I am the one who cannot be stopped: when I want to come I need no permission.”

Prophet Sulayman (‘a) understood that he was the Angel of Death, so he said, “What is your business? Whose soul have you come to capture?” The Angel of Death replied, “Yours.” So the Prophet (‘a) said, “Am I permitted to move from the sun towards the shade?” The Angel replied that he could not allow it and captured his soul in the state of stance.

Prophet Sulayman (‘a) was not even permitted to sit.

Says the Holy Qur’an:

So when their doom will come they shall not be able to delay (it) a bit, nor can they bring (it) on (before its time). (7:34, 10:49, 16:61).

It does not come a moment before or after the appointed time. Let anyone change parts of the human body; and let the art of surgery reach its zenith, even then it cannot save anyone from death; because death will and must come. None can stop it.

Everyone has to dive in the sea of death, only to rise again to reap the good or bad fruits of his good or bad deeds, as the case may be.

Views Of Masumin (‘A) About Death

Amir al-Mu’minin Ali (‘a) said:

Three types of tidings to the dying person “When death is near, the Angel of Death gives three types of tidings to the dying man according to his actions (during his life time).

These are:

  1. The man who has done good deeds is informed of good news of Paradise, he is our friend and a man of action.

  2. The evil doer is informed of Hell; he is our enemy and irreligious.

  3. The man who has done both kinds of deeds, good as well as evil, is informed vaguely. such a man of faith will certainly be punished, but He will not remain in Hell Fire forever like Our enemies.”

Imam Hasan (‘a) said:

“For the faithful, death is the cause of rejoicing, because it relieves him from all worldly miseries and troubles, and takes him to a place of extreme peace and comfort, where he will receive all the bounties of Allah but in contrast, it brings bad news for the infidels (non- believers).”

Imam Husayn (‘a) said:

“Who of you will hate to be transferred from the Prison to the Grand Palace (Paradise)?”

On the battlefield of Karbala, when the troubles and tribulations for Imam Husayn (‘a) and his faithful companions had reached the unbearable point, Imam (‘a) was found completely cool, calm and unperturbed. Some of the companions remarked to the other, “Look at the Imam (‘a), he is not at all worried about Death.” Hearing this Imam (‘a) addressed the companions as follows:

“O the descendants of the Nobles! Have patience. Death is nothing but a bridge. Bearing the troubles and torments you will reach the vast Paradise and never-ending bounties. Who of you will hate to be transferred from the prison to the grand palace (in Paradise)? Death for your enemies is such as if one is taken from the palatial building to the Prison of punishment.

My father Ali (‘a) has narrated this tradition from the Holy Prophet (S) “The world is a prison for the faithful, and Paradise of the infidel. Death is the bridge leading the faithful to Paradise and the infidel to Hell. Neither I speak a lie nor have I been told a lie.”

Note: In the battle of Karbala the faces of the killers were pale with fear of death. But Imam Husayn (‘a)’s companions were so eager to sleep in the arms of death that their faces were radiant with joy.

Imam Zayn al-Abideen (‘a) said:

Death Releases a Reliever from Dark and Stuffy Dungeon “The death of a faithful (Mu’min) may be described as if he has cast off his dirty garments and has put on clean and tidy ones; and they, with our love in their hearts, are called doers of good deeds. For a faithful death is like his being released from a dark and stuffy dungeon and entering a spacious and fertile garden; and for the infidel, going from this world is like being taken to a jail. For the faithful, the world is like a jail.”

Imam Muhammad al-Baqir (‘a) said:

Death is Like Sleep “Death is like sleep; The only difference is that while sleep is of a short duration, death continues till the Day of Resurrection.”

Imam Ja’far al-Sadiq (‘a) said:

Death is a sweet fragrance. “For the faithful death is like sweet fragrance which bestows freshness and delight upon him and removes all worldly vexation and dejection. The pain at death time is as if all the parts of the body are being torn apart and nails are being hammered thereinto. In death the torture is as if a delicate silken cloth has been thrown on a thorny bush and dragged through it, and its fibres are torn apart. But death for a faithful is not severe.”

Infidels are recompensed for their good deeds in this world “For the infidel who has done good in this world, Allah creates ease at the time of death, and he does not suffer. Allah grants him recompense for his good deeds in this world, but in the Hereafter he is dealt with severely.”

The Difficulty at the Time of Death for a faithful; “The soul of a faithful leaves the body with difficulty. This is because he may go purified from this world and so be saved from the chastisement of the next world.”

Imam Musa al-Kazim (‘a) said:

Death Cleanses the faithful “For the faithful the example of death is like a dirty cloth being beaten on a stone slab, in order to clean it. Similarly, at the time of the agony, the faithful is subjected to severity to purify him.”

Imam Ali al-Ridha’ (‘a) said:

Love of Ahlul Bait decreases pain at Death time “If the faithful avows his love for us (Ahlul Bait) and freshens his faith, then the pain at death time decreases.”

Imam Muhammad al-Taqi (‘a) said:

Why One Dislikes pangs of Death “Some of the faithful dislike the pangs of death, because they are not fully aware of the comfort after death. Just as children and the insane dislike to take bitter medicine and make a wry face, though the bitterness of the medicine is a forerunner of benefit (to health).”

Imam Ali an-Naqi (‘a) said:

Death removes dirt from the soul. “Once I went to ask for the welfare of an ailing faithful, he was much afraid of death. I told him ‘Death is like dirt on the body or like dirty clothes, but when one goes to take the bath and cleanses the dirt and filth, he feels fresh and relieved. The agony at the time of death removes the dirt from the soul completely’.”

Imam Hasan al-Askari (‘a) said:

Death is Life Internal. “Once a man inquired of me as to what was the fact about death.” I replied: “For the faithful death is life eternal, and for the infidels, it is mortality. The faithful will always enjoy the pleasures of Paradise, but the infidel will ever remain in the Hell, suffering its torments (Hell Fire).”

Sermons Of Imam Ali (‘A) In Nahjul Balagha (Extracts)

Make Heady the Provision for the Journey before Death. Advance towards your destination, provide yourself with the Provision of (good) deed before Death overtakes you; for that time is quite near when the desires of the people will be frustrated.

Death will over-power them, and the Door of Repentance will be closed. You are in this period to which your predecessors long to return. You are in this world — which is not your home — a newly arrived traveller. You have been informed to leave it, and you have been ordered to prepare the provision for the Journey (to the next world).

Do Not Forget Death And The Fate Of The Dead

I advise you to remember Death and be less forgetful of it. I do not know why you forget and are so careless about a thing - laxity and negligence from a thing (death) which is going to be very prompt and expeditious? Is it not enought for you to see people dying around you? Are not those people, whom you see, hear and talk with, carried to their graves right before your eyes? They could not be helped being carried thus.

They were lowered in their graves. They did not go there of their free will and did not enter the graves of their own accord. They so disappeared from this earth as if their graves were their permanent habitats. They were forced to desert the place which they had made their native country and were obliged to settle down in an abode which they so dreaded and feared.

How carefully they planned and provided for a place which they had to leave and how careless and unconcerned they were of the place which they had to occupy.

Repent And Do Good Before Death

When death once closed their eyes there was neither a possibility for them to repent for their sins nor a chance to do good. They were mad after this vicious world which cheated them and deserted them. They relied upon it and it forsook them.

May God have mercy upon you. You be quick in providing for the place where you are ordered to settle down; towards which you are invited and which you were persuaded to like and prefer.

Make the best use of His favours and blessings by obeying Him sincerely and faithfully. Because tomorrow is not far off from today. So far as your span of life is concerned do you not realise how fast hours pass away in a day, how quickly days move in a month and how speedily months merge in a year and how swiftly years fly?

Do Good, Shun Evil, Repent And Rectify Now

Therefore, O people do such deeds as will be of help and benefit to you in the next world and avoid such as will be injurious to you there. Take account of your life, revise your views, improve your mental outlook, rectify your deeds, amend your ways and do all this before death catches you unaware.

Imagine that death is staring in the face, and after this very moment no time will be left for you to repent, to reform or to undo the evil that you have done in life.

May God keep us on the path of the Holy Prophet (S) and give us the courage to follow him faithfully and sincerely. May God have mercy on us. May He forgive us and pardon us.

When Death In Bed Is Also Martyrdom?

Verily death in a battle field in the cause of God is mar tyrdom but for a man who truly and sincerely believes in God and has faith in the Holy Prophet (S) and his Ahle Bait (Progeny) his death in his house and in his bed is also martyrdom. He will receive the reward of a Martyr.

Arrows Of Death Never Miss Their Target

Oh! You who have preferred this world to the religion, and who are confused in your own object of achievement; you cherish a desire of living eternally in this world, while Death has wide opened its jaws. The world is mortal. Death has such arrows, with which it shoots, and never fails, whoever escapes from the arrow of Death are dead, and shall be asked about everything.

Don’t Be Deceived By Living Ones, Take Lesson From The Dead

Beware! The sight of thousands of living human beings around you may not deceive you. They are all bound to go, one following the other. You have enough experience of such a person who was alive till the other day. He had amassed wealth and was afraid of poverty.

He had thought himself immune from the consequences of life, had inordinately high hopes and had considered himsell to be safe from the hands of death. You have also seen how Death overtook him; how it has torn him from his hearth and home; how he ‘was lifted on the shoulders of others to his grave?

The Fate Of One’s Houses, Wealth And Wives

Have you not seen such people who had great expectations, had built palatial houses to live in and had collected great wealth around themselves. Did not their houses turn into graves? Was not the wealth hoarded by them either destroyed or inherited by others — any way they had to part with it? Did not their widows marry other persons?

The Real Use Of The Span Of Life

But the person who has made up his mind to lead an honest and virtuous life, has made a real use of the span of life granted to him and succeeded in securing the reward reserved for such a life. Remember that none of you is immortal; the duration of your life here is like a passage on a bridge. Do good deeds in this life and thus provide for the next world. Do your duty and be prepared for quick departure.

How Far Wealth Helps A Man

The effects of one’s actions and faith begin at the time of death; and these effects appear before him in different shapes. Wealth, which was his most cherished object, comes before him. If he had acquired the wealth through honest means and also spent it in honest pursuits, then it appears before him in a beautiful shape and says: “I have sided you in this world, and now even after death I will be with you - that is, I will give you its benefits.”

But, if the wealth was gathered by unlawful and dishonest means, and had been spent in illegal ways, then it appears in a very ugly shape and says: “In the world I have afforded you all the pleasures, but now after death I cannot remain with you, rather, now I will be attached to you like an evil tormentor,”

How Far Children Accompany The Parents

Similarly, at the time of death, his children appear before him and seem to say, “We will accompany you upto your grave but not after that, and your love ends there.” But if the children are pious, good, faithful, and follow the teachings of Allah and Prophet (S), then they say: “Even after your departure, we will do good deeds to benefit you (in the Hereafter).”

Effects Of Actions On The Dying Persons

Likewise, the dying man’s good and pious deeds appear before him in a beautiful shape and say: “Now I will be with you to take you to Paradise, and provide you with all the bounties of paradise.” The dying man gets psychological satisfaction from this, and the throes of death become easier to bear.

If the dying man has not been pious and has done bad deeds, his bad deeds will appear before him and the dying man will wish that they should not accompany him till the day of Judgement.

Actions - The Inseparable Companions

Deeds and actions, whether good or bad, arc the inseparable companions of a man. They are with a man in this world, will be with him in the grave, and on the Day of Judgement. These deeds are recorded in a Book of Deeds by the two Angels appointed by Allah. One should remember well, that the record will be perfect, nothing will be missing from it.

Says the Holy Qur’an:

And (when) the Book of Deeds is placed then will you see the guilty dreadful of what is (recorded) in it and they will say: “Ah; woe to us! What a Book is this! It leaves not aught (of your sins) small or great but enumerates (each one of) them!” And they will find whatever they did, present (in it): and deals not your Lord unjustly with any one. (18:49).

Family members and relatives are only there to take the deceased upto the grave. Rather, as soon as death occurs, attempt is made to take away the dead out of the house at the earliest.

People have three things, namely their family, wealth, and deeds, the former two accompany him upto his grave only, whereas the third one - deeds accompany him in grave, thereafter, and upto the Day of Judgement.

Imam Zayn Al-Abideen (‘A)’s Prayer For A Happy Termination Of Life

Here is a prayer recited by Imam Zayn al-Abideen (‘a) for a happy termination of life7:

-1 يا مَنْ ذِكْرُهُ شَرَفٌ لِلذَّاكِرِينَ ، وَ يَا مَنْ شُكْرُهُ فَوْزٌ لِلشَّاكِرِينَ ، وَ يَا مَنْ طَاعَتُهُ نَجَاةٌ لِلْمُطِيعِينَ ، صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ ، وَ اشْغَلْ قُلُوبَنَا بِذِكْرِكَ عَنْ كُلِّ ذِكْرٍ ، وَ أَلْسِنَتَنَا بِشُكْرِكَ عَنْ كُلِّ شُكْرٍ ، وَ جَوَارِحَنَا بِطَاعَتِكَ عَنْ كُلِّ طَاعَةٍ

1. O You, the remembrance of Whom is an honour to the rememberers. O You, thankfulness to Whom brings exaltation tc those who render thanks, O You, obedience to Whom is salvation to those who obey, bless Muhammad and his Aal (family) and let our hearts turn away from the thought of every other thing while remembering You; and let our tongues cease from uttering all other gratitude while thanking You; and let our limbs be engaged in serving You, leaving all other work.

-2 فَإِنْ قَدَّرْتَ لَنَا فَرَاغاً مِنْ شُغْلٍ فَاجْعَلْهُ فَرَاغَ سَلَامَةٍ لَا تُدْرِكُنَا فِيهِ تَبِعَةٌ ، وَ لَا تَلْحَقُنَا فِيهِ سَأْمَةٌ ، حَتَّى يَنْصَرِفَ عَنَّا كُتَّابُ السَّيِّئَاتِ بِصَحِيفَةٍ خَالِيَةٍ مِنْ ذِكْرِ سَيِّئَاتِنَا ، وَ يَتَوَلَّى كُتَّابُ الْحَسَنَاتِ عَنَّا مَسْرُورِينَ بِمَا كَتَبُوا مِنْ حَسَنَاتِنَا

2. And if You hast decreed for us rest from all toil; then let our rest be peaceful, in which no evil consequence shall befall us. and no grief overtake us; till those who record our evil deeds return to You, from us, bearing a scroll free from the record of sins; and until, those who record our good deeds leave us delighted with what they have written down.

-3 وَ إِذَا انْقَضَتْ أَيَّامُ حَيَاتِنَا ، وَ تَصَرَّمَتْ مُدَدُ أَعْمَارِنَا ، وَ اسْتَحْضَرَتْنَا دَعْوَتُكَ الَّتِي لَا بُدَّ مِنْهَا وَ مِنْ إِجَابَتِهَا ، فَصَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ ، وَ اجْعَلْ خِتَامَ مَا تُحْصِي عَلَيْنَا كَتَبَةُ أَعْمَالِنَا تَوْبَةً مَقْبُولَةً لَا تُوقِفُنَا بَعْدَهَا عَلَى ذَنْبٍ اجْتَرَحْنَاهُ ، وَ لَا مَعْصِيَةٍ اقْتَرَفْنَاهَا

3. And when the days of our existence are finished, and the duration of our lives comes to an end, and Your summons - which is inevitabie and compliance with which is unavoidable - is served upon us then bless Muhammad and his Aal (Family), and let the conclusion of what the writers of our deeds have reckoned against us, be an accepted repentance, after which we may not be detained by You, on account of any sin which we have committed, or any guilt which we have perpetrated.

-4 وَ لَا تَكْشِفْ عَنَّا سِتْراً سَتَرْتَهُ عَلَى رُءُوسِ الْأَشْهَادِ ، يَوْمَ تَبْلُو أَخْبَارَ عِبَادِكَ

4. And do not remove the covering which You hast put over us, in the presence of spectators, on the day on which the record of Your creatures shall be examined.

-5 إِنَّكَ رَحِيمٌ بِمَنْ دَعَاكَ ، وَ مُسْتَجِيبٌ لِمَنْ نَادَاكَ

5. Verily, You art merciful to him who prays to You, and answerest him who invokes You.

Death Is A Bridge; Holy Imam (‘A) Seen By The Dying Person

Between worldly life and the life in the Hereafter death serves as a sort of bridge, and every one has to cross this bridge, none can avoid it, be he a pious man of good deeds, a man of faith. Allah’s Prophet; Imam or Saint; or an atheist, denier of His Prophet, an infidel, a bad character doing evil deeds. Death is the means of reaching one’s beloved. At the time of death those holy personalities whom he had sincerely longed to visit in his life-time appear before him.

It is mentioned in traditions that holy Imams appear before him, If he is a true faithful, he recognises them, but, if he is not, he is unable to recognise them.

Between worldly life and the life after death, death is the link. If worldly life has been lived in according to Allah’s and the Prophet (S)’s instructions, then in the life which will be granted in the Hereafter, there will be complete freedom of action. But one whose life has been passed against Allah’s and the Prophet’s commandments, will experience only chastisement.

Death brings the tidings of Paradise to the faithful; and for the infidel it brings the news of Hell. Death is the gateway to Paradise for a faithful, and for the infidel it is the door to Hell.

Soul Of Dead Persons Visit Us And Expect Good Deeds (On Their Behalf) From Relatives And Friends For Better Position In Barzakh

The souls of our dead visit us mostly on ‘Shab al-Juma’ (evening after Thursday) or oftener, if they are pious and allowed by Allah and bless us if their heirs do good deeds for their Isaal al-Sawaab (supplication of the Heavenly reward for the deceased one).

In one of his Sermons in Nahjul Balagha’ Imam Ali (‘a) has said:

“When death once closed their eyes there was neither a possibility for them to repent for their sins nor a chance to do good.”

As such the dead depend upon their heirs and friends to do good deeds for them so that their position may improve in Barzakh (a very long period between death and the Day of Judgement) and are anxiously awaiting good deeds by their heirs and friends as they are helpless to do any thing for themselves or to tell their heirs and friends.

It is therefore, very necessary for their heirs and friends to prove their love for their dead by doing good deeds for them. It is a good opportunity for the children who have not been able to please their parents or have displeased them to do good for them and do such things with which they know their parent’s soul will be pleased and as such they may be able to escape from the sins they have committed in this respect.

The All-Merciful Allah has given so many opportunities to us to repent and do things for our salvation.

Barzakh

Where Do The Souls Of The Dead Go?

It is unanimously acknowledged that the body is mortal — perishable—and as such it decays and disintegrates in the grave. However this is not the case of the bodies of the Martyrs which remain intact and are not affected with the passage of time.

While the souls are immortal — imperishable — they do exist after being released from their respective bodies. These souls can exist freely and independently. This is in complete contrast with the theory of the believers in reincarnation who maintain that the soul cannot exist freely.

Traditions record that the souls of the believers reside in Wadi as-Salam (Vale of Peace), while those of unbelievers have their abode in Wadi al-Barhoot.

Du’a For (Barzakh) — Interval Between Death And Resurrection

It has been narrated by the Holy Prophet (S) that:

“My followers are hereby exhorted to recite Surah Al-Mulk (Ch: 67) daily, regularly and repeatedly. It should be remembered by heart, because only this Surah will help its reciter at the time of death, after death, in the grave and during the period between death and resurrection called (Barzakh) and will recommend its reciter on the day of Resurrection.”

The Holy Prophet (S) particularly exhorted his followers not to ignore this Surah and must be careful in reciting it regularly.

Do The Souls Of Our Late Relatives Visit Us?

The souls do not leave their place of abode without the permission of Allah, yet however, they are always looking forward expectantly for the good reward —

Sawab — from their near and dear ones in the form of prayers, supplications and charity offered on their behalf. The traditions record that those who are fortunate to obtain this favour express joy to their companions, and those who are unfortunate in this matter express their sorrow and grief at the inattention of their relatives and friends.

With the permission of Allah, the souls do visit incognito their kith and kin in this world; however the frequency of visit depends upon the status and piety of the deceased person as is borne out by the traditions.

Even there are A’amaals — prayers and supplications — by which one can see one’s relatives in the dream. These prayers and supplications are mentioned in the books of Duas.

Du’a For Sighting Of Any Prophet, Imam Or Deceased Relatives

To see any Prophet or Imam or one’s parents or any other deceased person one should recite the following chapters of the Holy Qur’an before going to bed:

(1) Surah al-Shams Ch. 91 Once
(2) Surah al-Lail Ch. 92 Once
(3) Surah al-Qadr Ch. 97 Once
(4) Surah al-Kafiroon Ch.109 Once
(5) Surah al-Ikhlas Ch. 112 10 times
(6) Surah al-Falaq Ch. 113 Once
(7) Surah al-Naas Ch. 114 Once
(8) Durood (Salawaat) 100 times

One must perform ablution (Wudhu’) before reciting the above and before going to bed. One should lie on one’s right side.

This practice may be continued for a week.

InshaAllah, the reciter will see whomever he has wished for and then the deceased will converse with the reciter about what the reciter had intended to talk.

Another Du’a For Sighting Of Deceased Relatives

If a person wants to see his/her deceased relative in dream, the following Du’a should be recited at the time of sleeping. The reciter will see the deceased relative in dream, InshaAllah.

اللهم أنت الحي القيوم لا يوصف و الإيمان يعرف منه منك بدت الأشيآء و إليك تعود فما أعبل منها كنت أنت ملجإء و ما أدبر منها لم يكن له مرجع و لا منجإء منك إلا إليك فإسئلك بلا إله إلا أنت و أسئلك بسم الله الرحمن الرحيم و بحق حبيبك محمد سيد المرسلين و بحق قلي سيد الوصيين و بحق فاطمة سيدة نسآء العالمين و بحق الحسن و الحسين الذن جعلنهما سيد شباب أهل الجنة من الخلق أجمعين أن بصلي على محمد وآل محمد و أي تريني ميت

[Mention name of deceased with father’s name]

فيها للذي هو فيه

Allahumma antal h’ayyul qayyoomu laa yoos’afu wal eemaanu yua’-rafu minhu. minka badaa-til ashyaa-u wa il- ayka ta-o’odu, famaa aqbala minhaa kunta anta maljaa wa maa adbara minhaa lam yakull lahoo marja-un wa laa man- jaa minka illaa ilayk. fa-as-aluka bilaa ilaaha illaa anta wa as-a-luka bismillaahir-rahmaanir raheem wa bih’aqqi h’abeebika muhammadin sayyidil mursaleena wa bih’aqql a’liyyin sayyidil was’iyyeena wa bih’aqqi faat’imata sayyida- ti nisaa al-a’alameena wa bih’aqqil h’asanil wal h’usaynil lad’aani ja-a’ltahumma sayyidaa shabaabi ahlil Jannahi mi- nal khalqi ajma-eena an tus’alliya a’laa muh’ammadin wa aali muhammad wa an turiyanee mayyita [Mention name of deceased with father’s name] fee h’aalil lad’ee huwa feeh.

O Allah You art Ever-living (and) Self-Sufficient, (and) it cannot be (perfectly) described. The Faith is known from him; the things originated from You, and to You these will return. Whatever approaches You, You art its Refuge and Redeemer, and whatever turns back from You has no refuge, except towards You.

So I beseech You in the terms that there is no deity except You, and I beseech You in the terms that the name of Allah, the Beneficent, the Merciful and for the sake of Muhammad (S),your beloved Chief of all the Messengers and for the sake of Ali (‘a), chief of the vicegerent, and for the sake of Faatimaa Chief of the women of the worlds, and for the sake of Hasan (‘a) and Husayn (‘a), whom, from among the entire creation - You has made them chiefs of the Youths of Paradise that send blessings on Muhammad (S) and (pure) progeny of Muhammad (S) and show me my deceased (take the deceased person’s name and his/her father’s name) in the condition he or she is now.

The Holy Qur’an also tells us about the reckoning of actions in the grave, reward of good deeds and punishment for bad ones and what is the effect on soul less body. Says the Qur’an:

Engages you vying in exuberance, (102:1).

Until you come to the graves. (102:2).

Nay! Soon shall you know (your folly). (102:3).

Nay, Nay soon shall you know (it). (102:4).

Nay! Would that you know it with the knowledge of certitude nature, (102:5).

(that) You shall certainly see Hell, (102:6).

Then you shall certainly see it with the vision of certitude, (102:7).

Then shall you be questioned on that day, about the bounties (you enjoyed). (102:8).

At another place the Holy Qur’an declares:

Why, but then do you not (help) when the soul of the dying comes upto the throat? (56:83).

And you then (remain) only gazing at him (56:84).

And We are nearer to him than you but you see (Us) not (56:85).

Why not then if you are not in bondage (to Us) (56:86).

You send it (the soul) back, if you be truthful (56:87).

Then if he be of those drawn nigh (to Allah) (56:88).

(For him is) rest and happiness and a Garden delightful (56:89).

And if he be of the people of the Right Hand (56:90).

Then ‘Peace to you from the people of the Right Hand’ (56:91).

And if he be of those who have belied and gone astray (56:92).

He shall have an entertainment of a boiling water (56:93).

And the boiling of Hell fire (56:94).

Verily this is truth in certainty (56:95).

Hallow therefore the Name of your Lord, the Great (56:96).

Our seventh Imam Musa ibn Ja’far (‘a) thus comments on the above-mentioned verses of the Holy Qur’an, “When a Mu’min dies seventy thousand angels walk with his funeral procession. And after his burial two angels — Munkar and Nakeer — come into his grave.

They make him sit and ask — (At this time the soul re-enters the body) — ‘Who is your Allah? What is your religion, your faith, your Prophet, your Divine Leaders, the direction towards which you prayed and the book of your faith?’ The deceased will answer, ‘My Allah is One, and none is His partner. My religion is Islam. The Holy Qur’an is the book of my faith. The direction towards which I offered my prayers is Kaba.

Prophet Muhammad al-Mustafa (S) is my Prophet. My first Imam is Imam Ali (‘a) and his eleven successors are my Divine Leaders.’ So The angels will say, ‘Sleep a restful sleep till the day of Resurrection.’ Thereafter a garden will appear in that grave. But if the deceased is a Kafir, seventy thousand angels of punishment walk with his bier. And after his burial the same two angels come to his grave and ask the above-mentioned questions. The Kafir cannot answer any question; so, he is whipped with fire whips and his grave is made a veritable pit of Hell.

The Almighty alludes to this by the hospitality of boiling water and Hell fire.”

Imam Ali (‘a) said, “There are some persons who refute the idea of life after Death and say that there is nothing like that.

Allah denounces them in the Qur’an thus:

The day (when) it arriveth, no soul shall speak but by His leave, (some) of them shall be wretched and (some) blessed (11:105).

Then as for those who shall be wretched they shall be in (Hell) fire, for them therein shall be sighing and groaning (11:106).

they shall abide therein so long as the heavens and the earth endure except as what wills your Lord; verily your Lord is the Doer of whatsoever He wills (11:107).

And as for those who will be blessed they shall be in the garden (of Paradise) abiding therein so long as the heavens and the earth endure, except as what your Lord wills (it will be) a gift incessant. (11:108).

Imam Ali (‘a) further said, “In these verses the reward or punishment enduring so long as the heavens and the earth abide means that it will be eternal because then there will be no heaven or earth.”

It is also stated that after the burial of the dead, the angels — Munkar and Nakeer — will come to his grave and after asking about his faith order him to write down his actions. The deceased will say, “From where do I get pen and paper?” They will reply, “Write on your coffin cloth with your finger.” And at that time all of his good and bad deeds will be manifest before him, so he will put them into writing. Thereafter this document will be put on in his neck.

The Almighty refers to it in the Holy Qur’an,

And every man’s destiny We have caused to cling to his neck and We will bring forth to him, on the Day of Resurrection, a book which he will find wide open (it will be said to him) (17:13).

Read you, Suffices you the Book. Suffices your ownself today, as a reckoner against you (17:14).

If the deceased is a faithful and a good man the angels will congratulate him and his dork grave will be transformed into a comfortable illuminated house, and his soul will enter into a fine transparent body called astral body and then it will live in Wadi as-Salam among the other souls of the Mu’minin and can go anywhere in the sky and the earth with the permission of Allah. It will continue to get a variety of bounties from Allah till the Day of Judgement comes. It is referred in the Holy Qur’an thus.

Reckon not those who were slain in the way of Allah, to be dead, Nay! Alive they are with their Lord being sustained (3:169).

Rejoicing in what Allah of His grace hath granted them, rejoicing for those who have not yet joined them from behind them, that no fear shall come them nor shall they grieve (3:170).

They rejoice in the Grace from Allah and (His) bounty and in fact Allah suffers not the reward of the believers to be lost (3:171).

But if the deceased is an unbeliever and corrupt, his soul and material body will be bastinaded with iron whips. Thereafter the soul will enter a transparent body and live in a well in Wadi al-Barhoot among the souls of other unbelievers and sinners. Giving example of the people of Pharaoh, the Holy Qur’an says,

And Allah preserved him from the evils of what they planned; and the woe of the chastisement, encompassed the people of Pharaoh (40:45).

The fire; they shall be exposed to it (every) morning and evening and on the Day when shall be established the Hour (of Reckoning) (the sentence shall be): “Admit you the people of Pharaoh to the severest of chastisement.” (40:46).

The morning and evening are not for the time of interval — the Barzakh. There is no morning or evening for the Day of Judgement and the souls shall remain under the control of the angels till that Day comes and nobody except the Prophets or Imams can call or talk with these souls. The souls of the corrupt won’t be permitted to move even an inch from their place and they will always remain there subdued by the angels of punishment.

Their condition is thus referred in the Holy Qur’an:

And who is more unjust than he who forges a lie against Allah, or says: “(Something) has been revealed to me”; whereas nothing has been revealed to him, and he who says: “I can bring down the like of what Allah has sent down”? And if you could see when the unjust shall be in the agonies of death and the angels thrust forward their hands, saying: “Yield up your souls; today shall suffer ignominious punishmen fow what you used to say against Allah other than the truth and (because) you used to display pomp and pride against His signs.” (6:93).

The above-mentioned verses are sufficient to refute the claims of the so-called spiritualists and occultists who pretend to talk with the dead.

The punished ones are captives but even the blessed ones can’t go anywhere they like after death. Qur’anic reference is given hereunder from Sura Yasin:

It was said (to him) “Enter the garden!” Said he; “Oh! would that my people had known (36:26).

For which my Lord has forgiven me and has made me of the honoured ones.” (36:27).

The Holy Prophet (S) said, “Habib Najjar (the carpenter) was not permitted to inform his tribe of his condition. (Even though he was a faithful and virtuous man).”

When Prophet Musa (‘a) went to Pharoah to exhort him towards the Right Path, Pharoah asked, “If you are right, tell us what happened to our dead ones.” But Musa said, “Only Allah possesses the knowledge concerning them.” Though Musa showed many miracles to the unbelievers so much so that even the magicians became faithfuls yet he never called back the soul of anyone, for it was not permitted by the Lord.

Imam Zayn al-Abideen (‘a) said,

“After death, the grave will be a garden of Paradise for the believer (Mu’min) and a pit of Hell for the unbeliever (Kafir).”

Amir al-Mu’minin (‘a) once wrote the following counsel, to Muhammad bin Abu Bakr in a letter, “O Servant of Allah, caution! The punishment of grave is even more agonising for those who are not pardoned at the time of death. It is a narrow, dark and dangerous place and everyday it shouts out its identity to humans: When a Mu’min is buried it tells him, ‘Welcome, I am very happy with your arrival.

I was happy when you walked upon me and I am happy when you are inside me. Now you will enjoy my hospitality.’ But when a Kafir is buried, it says to him, ‘I am displeased with your arrival. You were my foe when you walked upon me and when you are inside me you will see how harshly I behave with you.’ Thereafter it will crush him from all directions until the deceased’s right and left sides meet. Thereafter he will be surrounded with varieties of punishments.”

Imam Ja’far al-Sadiq (‘a) said,

“After a Mu’min’s burial six figures of light come there and cover all directions. One of them is more beautiful and illuminating of all. Whenever any retribution comes towards the deceased on account of his past sins these figures drive it out. These are his good deeds — prayers, poor rate, fasts, pilgrimage, compassion and love of the Holy Ahlul Bait (‘a).”

Imam Ja’far al-Sadiq (‘a) says,

“I am worried about our Shias about Barzakh — the time intervening the death and Resurrection — they have to take care of themselves there, while on the Day of Resurrection we shall be there to intercede on their behalf.”

Thus the period of Barzakh may be happy for the faithful, but less happy for those whose actions are a mixture of good and evil while it will be painful for the unbelievers.

However, the prayers and deeds of charity on behalf of the deceased by the Children and other relatives and friends, and the sustaining good actions of the deceased in the form of beneficial knowledge or deeds of public welfare like Mosques, Imambaras, Madrassah, Asylums, bridges, wells, orphanages, hospitals, etc. which linger behind will InshaAllah reduce the punishment of the sinners even if they are unbelievers.

The traditions reveal that even during the period of Barzakh the faithfuls and believers meet each other sitting in circles reciting Qur’an and adoring Allah. Thus they will not be deprived of company even at such a dreadful time. When any one of them receives the gift of Heavenly reward from their near and dear ones they feel pleased and pride themselves before their companions.

A human being has to undergo seven conditions: —

  1. The realm of Spirits. “Before creating the material world Allah created the spiritual world and gathered all the spirits there. He refers to it in the Holy Qur’an,

When brought forth thy Lord from the children of Adam from their back their descendants and (when) made them bear witness upon their own selves (saying): ‘Am I not your Lord?’ Replied they. ‘Yea! We do bear witness’ (This We did) lest ye should say on the Day of Judgement, ‘Verily We were of this fact unaware’ (7:172).

  1. The sperm state: The spontaneous regeneration from father to son — inheritance of spermatozoa.

  2. The condition of being in the womb: The father’s sperm is transfered to the mother’s womb and there it develops and takes shape, as it is in the Holy Qur’an.

He it is Who fashions you in the womb (of your mothers) as He likes (3:6).

  1. The existence in this world. It is the interval between coming out of mother’s womb and being overtaken by death.

  2. Barzakh: It is the interval between death and Resurrection. As is in the Holy Qur’an.

And after them shall be a barrier until the day they shall be raised (again) (23:100).

  1. Resurrection: On the day of Judgement all the creatures will be gathered to give account of their actions. Allah refers to it in the Qur’an:

And the day when We will cause the mountains to pass away, and you will see the earth a levelled plain and We will gather them (and) then leave not behind any one of them. (18:47).

  1. The Hereafter It is the final stage. For the faithful there is Paradise and for the unbelievers there is Hell. As Allah states in the Holy Qur’an:

A party shall be in the garden (of Paradise) and a party (shall be) in the burning (Hell) fire. (42:7).

May Allah make our ending better by His mercy through the intercession of Muhammad (S) and his Ahlul Bait (‘a) — Ameen.

Life After Death

Three Possibilities After Death

One of the most discussed question is ‘What after Death’? There are three possible replies: -

  1. There is nothing after Death. The world is all in all and will ever continue existing.

  2. This world is the scene of action and the living being get the reward or punishment for their good or bad actions in this very world, by returning with a changed physical body - human, animal or of vegetable - or with a higher or lower status as compared to their previous life. Soul lives on but the body changes. This is known as ‘Transmigration of Soul’.

  3. There is life in the Hereafter — ‘A’kherat’ — which commences from the Day of Judgement — Day of Resurrection — when every one will get his due reward or punishment in accordance with his deeds, good or bad, as the case may be.

Let us discuss in brief each one of the above replies: —

First Possibility Refuted

The first reply is of the atheists who do not believe in Allah, the Creator and the Sustainer of the entire creation.

Even a man of average understanding will discard this idea as it is based merely on guess and conjecture.

The contentions of the unbelievers about this view are mentioned in the Holy Qur’an at various places. A few are quoted here:

  • There is nothing but our life in this world: we die and we live and we shall not be raised again. (23:37).

  • There is naught save our first death and we shall not be raised again. (44:35).

  • And they say: ‘Naught it is save our life in this world; we die and we live and destroys us not but time.’ For them there is no knowledge of that; they do not (merely) guess. (45:24).

Just imagine what would be the state of affairs of the Universe if this belief is accepted, for, there will be no restriction or sanctions on the actions of an individual. Everyone will do as one desires.

Oppressors and evil doers having no fear of punishment will let loose a rule of terror and horror creating an atmosphere of chaos and disorder in the world; while in the absence of the incentive of return and reward the people given to good and virtue will recede into inactivity. Failure on both sides.

An atheist holding this belief once approached Imam Ja’far al-Sadiq (‘a) and said, “I do not believe in the life Hereafter. After death there is nothing.”

Imam (‘a) replied,

“Well, for the sake of argument, suppose there is no life after death. In that case we both are secure and none of us has to fear. Is it correct?”

The atheist expressed his agreement. Then the Imam (‘a) said, “But suppose, there is life after death, then what will be your fate? We will be again safe and secure, but there is no safety for you. Thus you will find that in both the cases — whether there is life after death or not — we are safe.” The atheist was dumbfounded and could not reply.

Thus it is evident, that there is no basis for the belief of the atheists.

Second Possibility Is Groundless

The second reply, though devoid of sense and rationality, deserves a discussion, because though this is distinctly a Greek and Hindu belief, yet some of those who believe in the ‘Unity of Allah’ also adopt it as a necessary belief. Consequently, it is imperative to dispel their doubts and drive home to them the absurdity of this belief.

The advocates of this idea maintain that: —

  1. The body is mortal but the soul is immortal.

  2. The soul cannot exist independently and freely.

  3. The world is the arena of actions as well as the place of receiving reward and punishment.

  4. Soon on death those who do good actions, return to this world, in a better and elevated position as their reward.

  5. Those who resorted to evil actions, return to this world, with a lower and humiliated position, or in the form of an animal or as a member of the vegetable kingdom as their punishment.

  6. This circle of birth and rebirth, with the same soul but different bodies, continues indefinitely.

If the present status of a creature depends on its actions of the previous life, naturally the question arises; ‘which is first? The action or the actor-doer’? At the inception of the world all sorts of creatures existed, the human beings - only a couple, animals, birds, shrubs, bushes, trees, etc.

Why did the Creator create these different creatures, animate as well as inanimate, with their distinctly varying attributes and qualities? For what actions? This being the primary beginning of their existence, the question of their actions in previous life does not arise. Thus the belief, from the very outset sounds hollow.

If the soul is the same, and only the body is changed, it means that at no point of time, there can be any increase or decrease in the total number of the creation? Let us illustrate this a little more clearly.

Suppose the total number of creatures in the beginning of the world was ‘x’. In one year ‘y’ creatures perished. Therefore, ‘y’ souls will be released and consequently ‘y’ creatures will come into existence. So at the end of the year there will again remain (x-y) + (y-x) creatures. Is it so? No, on the contrary we find that the number of creatures increasing every day.

When the soul leaves one body and enters another body, it must take some time. Let it be even a single moment. For this single moment the soul has existed independently and freely, If it can do so for a moment why not for a longer period.

A man has done evil deeds, and he returns to this world, let us say, in the form of a doy, as his punishment. A man is a rational being - endowed with the faculty of reasoning and the power to discern between right and wrong, good or bad, while a dog is not rational. Now how can a dog being devoid of rationality be expected to do deeds to relieve it from its present form, for the next life to come?

Is there any sense in this? Again, will the believers in this theory of Transmigration of Soul explain and enumerate the good deeds to be performed by the animal and vegetable world to achieve salvation from their present life?

Further, how does the dog realise that it has been given this form, for its evil deeds done when it was a man. Or, if a dog in previous life, but a man - in the present life, does this man know that he has been rewarded for his good actions done while he was a dog?

If the recipient of a reward does not know about it, how can he appreciate and enjoy the reward? Similarly, one who has been awarded punishment but does not feel its pain how will he mend his manners?

Let us take one more example. There are two persons, one ‘oppressed’, the other ‘oppressor’. How and when does the oppressed know that his oppressor has been duly punished for the oppression?

Difference Of Rich And Poor

The advocates of this baseless belief advance yet another fallacious argument to deceive a common man. They say, “why is one born in a rich family to lead a life of luxury, while the other is born in a poor house to live a life of misery?”

This so called strong argument in favour of ‘Transmigration of Soul’ can easily be refuted as follows:

  1. Did God create these two classes of people - the Rich and the Poor? If so when and where?

  2. If being born in a rich family is by way of reward for good actions of the previous life, why then, such rich become evil, cruel and oppressive? Can a person earning reward, stoop so low?

  3. Is it not a fact that we have ourselves created these upper and lower, rich and poor classes by snatching away or denying the rights of others?

  4. If riches and wealth be the proof of reward, what about the sages and saints who are most never rich.

Birth Of Defective Children

Again they advance yet another falacious argument viz: ‘Why are children born defective?’ They say it is as a result of punishment for their evil actions during their previous life.

The answer is as follows:

  1. Laws of nature are invoilable. Any one who violates the laws of nature must suffer.

  2. If a man with eyes, carelessly walking on a road, falls in a pit, can the Creator be blamed for this? No. Same is the case of the question of children being born defective. Was one of the parents defective? Or, did any of them do something wrong?

  3. How can one say, ‘the child is punished’? Is it not that the parents have been punished for violating the laws of nature?

Thus one can find the ‘Theory of Transmigration of Soul’ is not at all tenable. On one hand, the acceptance of this belief will leave mankind thirsty for eternal peace and blessings, and on the other hand, it will portray the Creator as unjust and cruel.

Third Possibility, Rational And Practical

Let us now take the third reply and analyse it.

The man is the cream of creation. He has been granted the ‘five senses’ which are the gateways to knowledge. He has been endowed with ‘Mind’ which helps him to distinguish between good and bad, lawful and unlawful, beneficial and harmful, right and wrong. Furthermore: he has been promised a return for his actions whether good or bad.

Now as far as actions are concerned, a man can be classified as under:

  1. One who has done only good actions throughout his life.

  2. One who has done only bad deeds throughout his life.

  3. One who has to his credit a mixture of good and evil deeds. In this case the count of good deeds may be more or less than or equal to his evil deeds.

Says the Holy Qur’an:

And for all there are ranks (assigned) according to what they did, and that He may (fully) recompense their deeds; and they shall not be done any injustice (46:19).

This verse clearly indicates that Allah, the Just and All- Wise, will give to each individual what he deserves according to his actions.

At another place the Holy Qur’an says:

Whoever does good, for him the recompense shall he better than it; As for one who does evil, those who worked evil will not be recompensed save what they had been doing (28.84).

This verse shows that reward is enhanced but the punishment is proportionate to the extent and gravity of the evil deed. Thus one can find Divine Justice is tempered with Mercy.

The Creator has ordered ‘to do good and to shun evil’, and this has been the teaching and practice of all the Divine Messengers; and in return He has promised Paradise to those who follow this dictum, and Hell to those who violate and act contrary to the dictum.

While those whose life is a mixture of good and evil deeds, must first get the punishment for the evil they have wrought and finally be rewarded for their good actions. However, it is possible that the predominance of good deeds and repentance of the sin may redeem one from the torments and tortures of Hell.

Says the Holy Qur’an:

Verily the good deeds take away the evil deeds. (11:114).

And others have confessed their faults, they have mixed a good act with another (which is) evil; maybe Allah will turn to them (in Mercy). Verily Allah is Oft-Forgiving, All-Merciful. (9:102).

The individual’s efforts either for the prosperity in this world or for the Hereafter never go unrewarded.

Says the Holy Qur’an:

And that there is not for man (aught) save what he strives for (53:39).

And that his striving shall soon be seen (53:40).

Then shall he be recompensed to the fullest measure (53:41).

and that to Your Lord is the end (of all) (53:42).

Those who desire the reward in this world, will get it here, and those who crave for it in the Hereafter will have it there.

Says the Holy Qur’an:

It is nor for any soul to die except by Allah’s permission (according to) the recorded term (of life); he who desires reward in this world We give him therefrom. And he who desires reward in the hereafter We give him therefrom. And shortly We shall reward the grateful ones (3:145).

But those who strive in the way of Allah, are rewarded both in this world as well as in the next one.

Says the Holy Qur’an:

And their saying was nothing but that they prayed: ‘O our Lord forgive us our sins and our excesses in our affairs and set our feet firm and help us against the disbelieving people’ (3:147).

And Allah gave them the reward in this world and an excellent reward of the Hereafter; and verily Allah loves those who do good (3:148).

In short, we may safely say that the belief in ‘Life after death’ is the only correct reply to the question: “What after Death”?

A few of the highlights are enumerated here: —

  1. It gives a man a sense of individual responsibility which finally results in peace, progress and prosperity.

  2. It is an incentive to do good and aspire for better positions.

  3. It is an effective deterrent to evil doing.

  4. It gives a man a sense of security and confidence.

  5. It never lets a man to be despondent of the Mercy of Allah.

  6. It helps a man face the vicissitudes of life with courage.

Bringing Dead To Life

Prophet Ibrahim (‘a) prayed to Allah, saying:

And when Ibrahim said:

‘My Lord! Let me see how You enliveneth the dead.’ He said: ‘Do you not believe?’ He said: ‘Yes, but only that my heart may rest convinced.’ He said: ‘Take four of the birds, and make them to incline to you and then place on each mountain a part of them, and thereafter call them, and they will come to you rushing and know that Allah is All-Mighty, All-Wise!’ (2:260).

Prophet Ibrahim (‘a) was a Prophet, he knew that Allah makes one arise after death, but only for our understanding he wanted this practically demonstrated. So Prophet Ibrahim (‘a) did as commanded by Allah. As he called one bird after another, parts and feathers which had been separated came from different places and joined each one’s head. This incident is mentioned in the Holy Qur’an.

An Important Incident About Revival Of Dead

Similar is the incident of Prophet Uzair (‘a) and his brother Aziz (‘a). Both were twins. When both were fifty years old, it once occured to Uzair’s mind as to how after death will Allah make one arise again. Once rid-ing on his donkey, he was passing by Jerusalem. This was the place which King Bakht Nasar had burnt and razed to the ground and had massacred Bani Israil, while their dead bodies had been devoured by wild beasts.

On beholding such a desolate city Uzair (‘a) was surprised to think how could such a devastated city be habitated again. When he reached a cave, he slept there to take rest. Allah gave orders to capture his soul. So Uzair (‘a) and his donkey died.

Allah kept his dead body preserved. After one hundred years He made him alive again. Just then a man appeared, he asked, “How long have you slept?” Uzair (‘a) replied, “A day or a little less.” The man said, “You have slept for a hundred years. Now look at your eatables and your donkey, its bones are lying in a heap.” Then the donkey too became alive.

The verse describing this event in the Holy Qur’an says:

Or (did you not see) the like of him who passed by a town and it had fallen down upon its roofs; he exclaimed, “(Oh!) How can Allah (ever) bring it to life (again) after its death.” Whereupon Allah caused him to die a hundred years, and thereafter raised him (again) to life. He (Allah) asked him, “How long didst you tarry (thus)”? Said he: “Perhaps I tarried a day or part of a day.” He said, “Nay! You hast tarried (thus) a hundred years; But look at thy food and thy drink. They indicate not (in the least) passing of any time (upon them) changing (its original state) and look at thy donkey and verily We (will to) make thee a sign (of our powers) unto mankind and look thou further on the bones, how We assemble them together, and thereafter clothe them with flesh.” And when it became clear to him, said he: “Now I know that Allah hath power over all things.” (2:259).

All the eatables - were fresh. When he mounted and came out, he found that the city of Jerusalem was inhabited, trees had grown, and were bearing fruits. When he reached home, none could recognize him. His own son, who was in his mother’s womb, the day Uzair (‘a) died, had now grown to the ripe old age of a hundred years.

His other brother, who was his twin, was then one hundred and fifty years old. However, with much difficulty Uzair (‘a) made himself known and recognised. At that time Uzair (‘a)’s age was only fifty years; his son’s age was one hundred years, and his twin brother’s age was one hundred and fifty years.

Aziz (‘a) and Uzair (‘a) both brothers were born together and died together, but the age of one was only one hundred years and the age of the other was two hundred years. Allah thus demonstrated the miracle of raising one after the death.

Allah has described the creation of death and life in two different ways on two different occasions. “I created death and then life.” On another occasion Allah has said: “I created life then death.”

The Lord says in the Qur’an:

How can you disbelieve in Allah; for you were lifeless (in your mother’s womb) He brought you to life, He causes you to die. Again (He will) restore you to life then unto Him (only) will you be returned. (2:28).

Resurrection

Ressurection8

Amongst other articles of Faith, it is incumbent on every Muslim to believe that there will come a day when Allah will bring back every one to life alongwith his or her physical body and will ask everybody to account for the deeds done in this life.

Then everyone will be awarded retribution or recompense in accordance with the nature of one’s Faith or Conduct. This day is called ‘Qiyamah’, or the Day of Resurrection or the Day of Judgement and also Doomsday.

There are repeated declarations in the Holy Qur’an informing man of this Day and warning him to be guarded in his life on earth, against the requital which is sure and certain to take place. It is the conviction about this fact that would keep man on the right track, duly guarded against sins by virtue of accountability.

It is natural that when an individual is not mindful of his or her accountability, nothing would hinder him or her, to commit any sin or crime, and with the sense of one’s accountability one would never dare to transgress the limits, and would always remain guarded against vice.

A Muslim should and must believe in ‘Ma’ad’ or ‘Qiyamah’ i.e., the Last Day of the Final Judgement and live such a clean life which would help him to pass through the divine judgement easily and earn the life eternal of the heavenly bliss.

It is needless to repeat her the well-known fact that there was a time when there was no human life on earth and it started with one single pair called Adam and Eve, and got multiplied during the immeasurable passage of time. Simple logic ensures that that which had a beginning shall also have an end.

Death can never reasonably be the extinction of life, for if it be so the end of the good and the bad will be one and the same. The good and the evil can never be equalised:

Say (O Our Messenger) Equal are not the bad and the good though the abundance of the bad may attract thee, so then fear Allah, you of understanding, that you may be successful. (5:100).

Mere common sense is sufficient to appreciate that good should be rewarded a evil should be punished.

The Holy Qur’an is full of warnings to mankind against the life after death and the Last Day of the Final Judgement. In this connection it mentions the following:

  1. ‘Jannah’ — Paradise or Heaven.

  2. ‘Nar’ — Hell-Fire.

  3. ‘Akhirah’ — The Hereafter.

  4. ‘Mahshar’ — The Place of the gathering of the souls

  5. ‘Qiyamah’ — The Resurrection.

  6. ‘Al-Mizan’ — The Balance. - The Means of discrimination or balancing two things against each other. This will not be any material scale which can measure or weigh only material commodities and not the abstract ones like the merits of intention and actions.

  7. ‘Siraat’ — The Path absolutely correct in every meaning and sense of it. Every soul shall pass through it. The righteous ones will not find any difficulty to pass through, whereas it will be very difficult rather impossible for the wicked ones to traverse it successfully. Every soul will find it easy or difficult according to the individual merit or demerit earned in this life.

  8. ‘Sawale-Munkar wa Nakeer’ — Every human soul at its leaving the corporal body shall be questioned about its faith and deeds which it earns in the present life and will be admitted to the transitory state ‘Barzakh’ or the Purgatory, according to the degree of the success in the response to the questioning.

  9. ‘Nama al-Aamaal’ or the Record of deeds. — Every one’s deeds are yelling recorded then and there and the records are preserved.

Nay! The record of the wicked hast been preserved in the ‘Sijjin’ (83:7).

And what will make you know what ‘Sijjin’ is? (83:8).

It is a Book Written (83:9).

Nay! The record of the righteous shall be in the ‘Illiyin’. (83:18).

And what will make you know what ‘Illiyin’ is? (83:19).

(It is) a Book Written, witnessed by the near ones. (83:20).

The Book referred to here, does not mean the book of paper or any material stuff but the means of natural evidence.

The Day of Judgement shall be a horrible day of the revelation of the truth both hidden and manifest. Every organ of man itself will automatically bear witness to the deeds of the individual:

On that day We will set a seal upon their mouths, and shall speak unto Us their hands and shall bear witness their feet, of what they were earning. (36:65).

On that day will bear witness against them their tongues and their hands and their feet, as to what they did. (24:24).

On the day whereon shall stand the spirit and the angels arrayed; they shall not speak except to whom the Beneficent Lord giveth leave; and would speak (only) the truth (78:38).

That is the certain day, so whosoever may take refuge unto his Lord (78:39).

The duration of this Day will be equivalent to 1,000 years in terms of time; and the field on which all will be assembled on this day will be agonizingly hot with the Sun one and quarter of a pole overhead. People will lie neck deep in their sweat, everyone pining for one’s own self, and none interested in the other.

On the Doomsday, everyone except the perfect Mu’minin and the God-fearing people, will be lingering in excessive hardships. The perfect Mu’minin, however, will be under the shade of the Emblem of Praise being refreshed with the invigorating water from the ‘Hauz al-Kawthar’ (a fountain in Paradise), and free from the hardships and the scorching heat of the Day.

Some persons from amongst the category of the perfect Mu’minin will go straight into the Paradise on the same day without being subjected to any reckoning of the deeds; and some particular hypocrites, unbelievers and enemies of the family of the Prophet (Muhammad - S) will be despatched directly into the Hell without being questioned. The rest of the multitude will be subjected to reckoning of their deeds, and will be treated in accordance with the nature of their Faith and actions.

Reckoning Of Deeds

On this Day, a majority of the sinful Mu’minin, too, will be pardoned on the intervention and recommendations of Prophet Muhammad (S) and the members (‘a) of his family. There will also be some libertine and sinful believers who will not be entitled to any leniency through the intervention of these personages (‘a) on account of commitment of major sins and usurpation of the rights of others.

Thus, there will be among the Mu’minin some such sinful ones in whose case Prophet Muhammad (S) and his family members (‘a) will not intervene for forgiveness. Such persons will ultimately be directed to Hell where they will have to suffer so that, through penance, they are purified and be fit for being shifted to Paradise.

It is also stated in the Traditions that on the Day of Judgement, each individual will be furnished with a written record of his or her counduct, so that one reads it individually and decides for himself or herself as to where he or she is qualified to go — to Paradise or to Hell.

In the case of Mu’minin and other virtuous persons, these records will be placed in their right hands; while the hypocrites, the unbelievers, the polytheists and the enemies of the family of the Prophet (Muhammad s.a.w.) will receive them in their left hands.

It is also mentioned in the traditions that amongst the unbelievers there wiil be some who having read their own Records, would disown the contents, saying, “We never committed the acts recorded here.” Thereupon, the angels who recorded their actions, will come forward and testify to the veracity of the Record.

Imam Ja’far al-Sadiq (‘a) has said that, “When some non-believers will say: O Allah, these are Your angels, and they are verifying for Your sake; and will swear that they never committed the sins as recorded, Allah will seal their tongues. Thereafter, the limbs and other parts of their bodies will be made to speak, and these limbs then would speak out the truth against them.”9

Imam Ja’far al-Sadiq (‘a) also said that,

“It is only in the case of those unbelievers who deny the authenticity of their records that the limbs and other parts of the body will speak in testimony, while the case of Mu’minin will be just the opposite.

That is, when God asks them if they had, or had not, committed the sins as recorded, they will be ashamed of themselves and confess, saying: ‘Yes, our Lord! Assuredly, these sins were committed by us; and we repented having committed them in the erstwhile world, and we repent for them today, too.’ Thereupon Allah will say, ‘Go forth. Your sins have been forgiven due to your genuine repentence and on account of certain other good acts.”10

Through reliable sources, Al-Kulayni has related that Imam Ja’far al-Sadiq (‘a) was once asked as to how the minor children of the unbelievers, or the lunatics, or the unenlightened ones will be dealt with. In reply, the Imam (‘a) said. “Allah will first enlighten them by lighting a fire, saying: ‘O My servants.

My order for you is that you enter into this fire.’ Consequently, one who enters into the flames of this fire in compliance with the Divine order, for him or her the fire will cool off and become a haven of security and safety. And one who argues and hesitates, and does not enter into the fire as commanded, Allah will say to him or her: ‘I personally and directly gave you an Order, and you disobeyed it.

Hence, how could you have been obedient to Me if I had sent a Messenger to you?’ In respect of such cases Allah will command that they he thrown into Hell. This would he the treatment with the children of the unbelievers only. As for the children of the Mu’minin, they will not be subjected to any interrogations. By virtue of the Faith of their parents, these children will be let off and sent to Paradise along with the parents. This will be an exceptional gesture of God in respect of Mu’minin.”11.

Imam Muhammad al-Baqir (‘a) has said that, “The Day of Judgement will be an extremely difficult day. Only he who believes in our Imamat (spiritual and temporal leadership) as an article of faith and be amongst our devotees will be provided with water from “Houz-e Kawthar.” It is also stated in the Traditions that those who will drink the water of ‘Houz al-Kawthar’ will never feel thirsty, nor will they be over awed by the horrors of the Day of Resurrection.12

Traditions also say that despite the length of the Day of Resurrection in measure of time, tor the perfect Mu’minin this Day which will be equivalent to 1,000 years, will seem as short as the time taken for offering two ‘Raka’ts’ of prayers.

‘Pul al-Sirat’

‘Pul al-Sirat’ - A Bridge Between Hell And Heaven

It is also proved from the Traditions that one of the necessary articles of belief in religion is that on the day of Judgement, a bridge will be placed on Hell called the Bridge of Sirat. Unless one crosses over it, one would not enter into Paradise. This bridge is thinner than hair, sharper than the edge of a sword, and hotter than fire.

The peculiarity of this bridge is that Allah would widen it for the Mu’minin and narrow it down for the sinful and the libertine. Tradition also has it that no one will be able to cross this bridge unless he or she gets a permit authorized by Ali Ibn Abi Talib (‘a) and no one will get this permit unless one had belief in the complete vicegerency of Ali Ibn Abi Talib (‘a) as the one deputed by Allah after the Prophet (S).

Tawbah

A Man Is Prone To Error

‘To err is human and to forgive Divine’ is an oft quoted and repeated proverb. Indeed it is so.

When, the Creator Himself directs His creatures “to forget and forgive” how will He Himself deny “Forgiveness and Mercy” to His creatures?

A man is prone to commit errors of ommission and commission. Lapses are bound to occur for he is fallible. However, it is necessary to know whether the sins committed are intentional or unintentional, whether he persists and insists on continuing sinning or sincerely tries to avoid it.

To Forgive Is Divine

Allah has provided a ‘Door of Tawbah’ i.e. — Repentance, to forgive a man’s sins, provided he feels ashamed of the same and endeavours to mend his manners and ways.

Says the Holy Qur’an:

Say you (O Our Messenger): O My servants! Who have been extravagant against their own selves, despair not of the Mercy of Allah; verily Allah forgives all the sins altogether; verily He is the Oft- Forgiving, the Most Merciful. (39:53).

Mercy And Grace Of Allah

The first Holy Imam Ali Ibn Abi Talib (‘a) said, “there was no greater verse of God’s Grace and His Mercy than this verse in the whole of the Holy Qur’an.”

Allah’s Justice Is Tempered With Mercy

It is Islam and no other religion in the world which introduces Allah to His creation, not a mere mercilessly just judge whose decisions are based only on law and the facts without any concern of any grace or mercy in it; but as the Independent, the Beneficent, Oft-Pardoning, the Most Merciful Master of the Universe deals with His creation as He pleases and Whose Justice is tempered with Mercy.

His infinite Mercy is ever in the waiting to receive repentance from the offenders. He has made Mercy incumbent upon Himself. Says the Holy Qur’an:

And when come unto those who believe in Our Signs say, ‘Salamun Alaikum’ (Peace be upon you), your Lord has prescribed mercy on Himself, (so) that if any one of you does evil in ignorance and then turns (repentant) after that and amends (himself), then Verily He is the Most Merciful. (6:54).

Verily, repentance (acceptable) with Allah is only for those who do evil ignorantly and then turn (unto Allah) soon (after); to these Allah will turn in mer- cy; and Allah is All-Knowing, All-Wise. (4:17).

Sinners Directed To Seek Allah’s Pardon

Allah enjoins on the sinners to seek His Pardon, as the Holy Qur’an says: —

O you who believe! Turn (in repentance) to Allah a sincere turning; maybe your Lord will wipe off from you your sins and admit you into the gardens beneath which rivers flow; on the Day when Allah will not humiliate the Prophet and those who believe along with him, their light will run before them and on their right hands; they shall say: ‘O Our Lord’ Perfect for us our light and grant us forgiveness; verily You have power over all things. (66:8).

For Whom The Repentance Is Not Profitable?

However, the Holy Qur’an sounds a note of warning too:And repentance is not (profitable) for those who do evil until when death comes, he Says. Now surely do I turn to Allah, nor (is repentance profitable) for those who die while they are unbelievers; These are those for whom We have made ready a grievous torment! (4:18)

Be Prompt In Repenting

Thus one should not wait for repentance till old age or till the arrival of the Angel of Death, for at that time the door of repentance is closed.

Just remember when Firawn along with his army chasing Prophet Musa (‘a), Haroon (‘a) and their followers, entered the river Nile, and was on the verge of drowning, he proclaimed, I believe that there is no Allah but (He) in Whom the children of Israel believe and I am one of the Muslims. (10:90).

But this was of no avail to him, because Allah retorted: What! Now! (when facing Death?) while you did disobey before and you were among the mischief- makers. (10:91).

Hence it is advisable and worthwhile to hasten in repenting and seeking forgiveness of Allah. Normally haste and hurry in worldly actions is ill advised, but the Holy Prophet (S) has said.-

“Hurry up with your prayers before its time lapses.”

“Hurry up with repentance before Death (overtakes you).”

“Hurry up with ‘Sadaqa’ (charity) before any calamity (befalls you).”

Intercession On The Day Of Judgement

Intercesion on the day of Judgement13

It is incumbent on every true Muslim to have belief in intercession also on the Day of Judgement, for, the Holy Prophet (S) has expressed himself on this matter in the following words:

“He who does not believe in Intercession by Me will remain deprived of it.”

It is also proved from Traditions that the Prophet (S) said:

“There are three categories of persons who will intercede in favour of sinful Mu’minin on the Day of Judgement and whose intercession will be accepted. They are Prophets; Religious Scholars; and Martyrs.”

It is also proved from reliable Traditions that the Prophet (S) also said:

“On the Day of Judgement, I myself, Ali (‘a) and the members of my family will intercede on behalf of the sinful Mu’minin.”

It is also stated in the Traditions that the Prophet (S) said:

“The perfect Mu’minin also will intercede for God’s Mercy towards the sinful Mu’minin. and their intercessions and recommendations will also be accepted.”14

For Whom Is Intercession?

Imam Musa al-Kazim (‘a) has said that,

“No one from amongst those confined to Hell will stay there forever, except the unbelievers, polytheists, the hypocrites and the strayed ones.” The Imam (‘a) also said that, “Those Mu’minin who have abstained from committing major sins, will not be questioned about their minor acts of evil.”

The narrator of this Tradition asked the Imam (‘a) as to for whom amongst the Mu’minin intercession is necessary and incumbent. In reply, the Imam (‘a) said,

“For such Mu’minin as have been guilty of major sins, because, for the virtuous there is no cause for objection, and also, because they do not stand in need of any intercession.” Thereupon the narrator again enquired as to how was it that those who had committed major sins would be pardoned on intercession when God has clearly laid down in the Qur’an that, “Those who intercede for Allah’s Mercy, do not do so for anyone except with whom Allah is pleased.”

The Imam (‘a) replied,

“Remember, that person is not a Mu’min who commits a sin and does not regard it as such. A Mu’min repents having sinned; and this repentance of his is sufficient for his atonement.”

The Imam (‘a) also added:

“Remember, he is not a Mu’min who commits a major sin and does not repent for it; for such a Mu’min no intercession is incumbent.”

The narrator once again asked for clarification as to why a person who does not repent for his sin is not a Mu’min.

The Imam (‘a) then explained, saying:

“Any person who commits a major sin, knowing well that he or she will be retributed for this, and despite this, he does not repent for it, then he is definitely amongst those who will keep repeating it. How can then such a person be taken as a Mu’min when he did not believe in the certainty of Allah’s retribution.

And if he did believe so, the fear of Allah would have caused him to repent for his sin. As for what Allah has said namely that and they cannot intercede but for him whom He approves. (21:29).

“Herein those for whom there will be no intercession, are the unbelievers whose religion God does not approve of, and those who bear no love for us — members of the Family of the Prophet.”15

Shaikh Mufeed (Allah’s Mercy be upon him) has related from the Holy Prophet (S) that he said:

“By Allah, I have been given the good tidings that besides Ali (‘a), Fatimah (s.a.), Hasan (‘a) and Husayn (‘a) those persons, too, who love them, will abide in Paradise.”16

In the book, Basharat-ul-Mustafa, it is narrated on the authority of Huzaifa bin Mansoor that once when he was present in the audience of Imam Ja’far al-Sadiq (‘a), a person came in and said, “May I be sacrificed for you, I have a brother whose love, respect and esteem for you is very deep, but he drinks wine.”

The Imam (‘a) said:

“It is a great tragedy that our admirer is in such a state. However, I tell you that he will not die unless he has repented, or unless God involves him in sickness, the suffrance of which will be instrumental in having his sins pardoned; so much so that when he presents himself before God, he will have no sins against him.”17

It is also stated in the Traditions that Imam Muhammad al-Baqir (‘a) said:

“Remember, our devotees are on the right. So, love them even if they be sinners. And regard our enemies as adversaries even if they fast during the days and worship throughout the nights.”18

In the book, Rijal, by Shaikh Kishi, it is related from Ubaidullah Ibn Zarara that he used to say:

“Once I presented myself before Imam Ja’far al-Sadiq (‘a) and submitted: ‘I be sacrificed over you, there is a person who admires the Bani Umaiya. Will he arise on the Day of Resurrection along with the members of this dynasty?’ “Yes”, replied the Imam (‘a) Then I posed the question whether: ‘The person who loves you will be raised with you on the Day of Resurrection?’

“Yes”, the Imam (‘a) replied again.

“Even if the person is a fornicator or a thief?” I enquired again.

Upon this, the Imam (‘a) nodded in the affirmative. (That is, the Imam (‘a) meant that, The person will either be punished for his sins, or pardoned on account of his certain good deeds; but by virtue of his or her love for us, and belief in our being the rightful successors, such a person will invariably be admitted into Paradise sooner or later).”

Another narrative in this connection says that, “Omar Ibn Ilyas used to say: ‘Once I went to Abu Bakr Hazrarni when he was on the point of death. He said:

‘Remember, this is not the time when anyone can speak lies. I have been told by Imam Ja’far al-Sadiq (‘a) that the Holy Prophet (S) had said that the fire of Hell will not touch the person, who at the time of his or her death, believes in the righteousness of our vicegerency.”19

Even if there are several other narratives which corroborate that the devotees of the family of the Holy Prophet (S), be sinful, the infallible Imams would in- tercede for them and Allah would send them to Paradise.20

It is also mentioned in the traditions that a Mu’min with a sincere belief, even if he happens to be a sinner, provided he has not committed sins which entail confinement in Hell as for example deliberate killing of a Mu’min without justification, and is sent to Hell, on account of his sins, he will not remain therein forever.

There will ultimately come a time when, on account of his Faith and correct beliefs, such a person will be interceded for, and transferred from Hell into Paradise. This gesture will be in token of his having been amongst those who held the correct beliefs.

Paradise

Paradise21

It is incumbent upon every Muslim to believe in Paradise; he who denies it is an unbeliever. It is also essential for him to believe that Paradise has already been created and is in existence. Traditions relating to Meraj (the Night when the Holy Prophet (S) ascended into Heavens and returned to earth in the early hours of the morning), as also other Qur’anic verses stand testimony to the existence of Paradise.

It has also to be believed that Paradise is such a place of comfort and ease where there is no discomfort or inconvenience of any kind whatsoever and where there is ease of every kind. It is a place of such ease that even if all the kings of the world join together to create such a place of ease and comfort, they cannot make even one part out of thousand or hundred thousand thereof.

Whatever highest conception of ease and comfort one may form would be found there; and all that one can wish for will be served out to him without any difficulty.

Paradise is situated on the Seventh Heaven near Sidrat- ul-Muntaha (a Jujube tree in the Heavens) under the Throne of Allah. There is no trace of death, sickness, pain, old age, weakness, indigence or neediness in this place.

Therein youthfulness, will prevail alongwith beauty, grace and robust health, with neither sorrow nor fear. Anyone entering this place after the Day of Judgement, will remain there forever. Pride, mutual disputes and mischiefs will be totally absent, nor will anyone feel jealous of, and sorry for, the other. In short everyone in Paradise will be happy and contented in his own way. There will be no trace of sun’s heat here.

In terms of time, it will be a perpetual morning. In paradise anything that one would wish for will be promptly served out to him. Despite consumption of eatables by the dwellers of Paradise, they will not feel the need for rectinal or urinal excretion. Whatever is eaten will be digested through the process of perspiration, cleansing and refreshing the person thereby.

The women here will be eternal virgins free from the pollutions of menstruation and child births. The wine here will be fragrant and delicious, free from causing any intoxication, or after-effects like nausea and vomiting; rather, it will have a very soothing and invigorating effect. Young boys will serve as attendants.

For private intimacy, beautiful and good-natured virgin women and Houries (heavenly virgins) will be available. The fortification of the enclosure of Paradise will be ornamented with an alternating arrangement of bricks of gold, silver and rubies cemented with musk instead of earth.

Paradise will have various doors, with Bab al- Rahmat (Door of blissfulness) made of red ruby and Bab-ul-Shukr made of white ruby. It has two doors, the distance between them being coverable in five hundred years. This door keeps calling “O Allah send to me those who deserve me.” Asked if it is capable of speech, the reply in affirmative was that Allah makes it speak.

Sectors Of Paradise

It is stated in the Traditions that there are eight Paradises. In the Holy Qur’an, however, the following four are metioned:

  1. Jannah al-Aun

  2. Jannah al-Firdous

  3. Jannah un-Na’eem

  4. Jannah ul-Mawa.

The houses in Paradise will be made of multi-coloured jewels. There will be a tree inside Paradise, the leaves of which on being stirred by breeze will strike forth a musical note, the enchanting melody of which is unheard of in this world.

Imam Ja’far al-Sadiq (‘a) said that,

“Every individual in Paradise will be served with heavenly delicacies so abundantly that even if lakhs of people be his guests, there will be no shortage of it.”

It is also established in the traditions that each person will enter Paradise in conformity with the nature of his faith and actions. Those who will be entitled to the higher sections of Paradise, will on resurrection be welcomed by angels escorted by numerous she-camels whose saddles would be bedecked with pearls and rubies.

Their robes would be of maroon tafetta of Paradise. These she-camels will be with them and every one of them will be accompanied by one thousand angels leading in front and on right and left. They will escort the person hurriedly upto the main door of Paradise. At this door there is a tree, one leaf of which is large enought to shade over a thousand persons.

On the right side of this tree is a spring of water capable of cleansing from all types of defects. Everyone from amongst these persons will swallow a gulp of these persons cleansed of the elements of envy, jealousy and all other short-comings.

These people will then proceed to the other spring on the left, known as Ain-ul-Hayat, and drink its water which will render all of them immortal. Both these waters will be served to every individual dweller of Paradise before entry into it, by virtue of which all of them will be purified of envy, jealousy and all other spiritual and physical short comings, and step into Paradise thus purified and rendered immortal.

The group of persons referred to previously, that is, those who have refrained from committing sins in this world, will be admitted into Paradise after drinking the water at Ain-ul-Hayat spring. Then their wives and heavenly spouses, will be pleased to find them there and welcome them.

When such a Mu’min will enter his apartment in Paradise, a crown of honour would be placed on his head and he will be dressed in robes of gold and silver. When the Mu’min will seat himself on his throne, the throne will move with delight.

In short, it is not possible to describe fully the extent of honour that he will receive there, so much so that even the angels will not approach near him without his permission, Amongst the ordinary dwellers of Paradise, even a lower-grade man will be given 800 virgin girls, 4000 middle aged women, and two wives from amongst the heavenly spouses.

The higher the grade of the person in Paradise, the greater will be the number of women and Houries they get. Those of the highest grode will have 70 ‘Houries’ each as his wives.

Status Of Husband & Wife In Paradise

Ayashi has related Imam Ja’far al-Sadiq (‘a) was once asked to clarify if a male Mu’min is married to a female Mu’min (Mu’mina), and both of them go to Paradise after their deaths, what would be the position in such a case. Will they both be related to each other as husband and wife there too? The Imam explained, replying: “Allah is Just.

If the Record of Deeds of the man is better than the woman’s, the man will be given the first choice. If he prefers so, she can be one of his wives; if he does not choose so, she will not become his wife. Similarly, if the woman excells him in her records of actions, Allah will give her the first option. If she chooses him as her husband, she can have him as such, and if she does not chose him, he will not become her husband.”

The Houries have been immensely praised in books of traditions. They are described as having been created out of the effuloent cloy of Paradise. They are so enchanting that the beauty of their forms radiates through a 70-fold covering.

Their voice is exceedingly sweet, and they sing so melodiously that one has not heard it’s like in this world. However, the ‘Mu’minas’ (wives of the Mu’minin) whom Allah will send to Paradise, will be superior to the Houries in all respects, because, it is through their Faith and virtuous actions they will achieve Paradise.

Below the abodes of the residents of Paradise, rivulets would be flowing, with fruit trees near them. If any of the residents stand up to pluck the fruit from them, the trees will adjust themselves to convenient heights to enable him to pluck the fruit without any extra effort. If they so desire the fruit itself will draw close right up the mouth, etc, etc.

It is also stated in the Traditions that even those occupying the lowest status in Paradise, will have plenty of gardens, wherein rivers of wine, water and honey would be flowing.

In short, Paradise is a place where there will be no discomfort or danger of any kind. No one there will be jealous or envious of the other. Youthfulness will ever lastingly prevail there with all its beauty and robustness of health.

Death will be totally extinct. Everyone there will be happy and contended, and this happiness will be of a permanent nature. And all these blessings of God will be for the person who, having been born in this world, feared God and acted on His Commands.

In Paradise

On the Day of Judgement, after the reckoning of the deeds of people, the doers of good will enter Paradise in all joy and happiness while the evil doers will be cast in Hell with all sorts of anguish, pain and misery.

In Paradise there will be men as well as women. There will be women whose husbands for their vicious life in this world will be thrown into Hell Fire, similarly there will be men whose wives for their sinful life in this world will be sent to Hell as a punishment.

Now the enemies of Islam try to confuse and confound Muslims by posing a question ‘What will those women do in paradise, whose husbands have been sent to Hell?’ and further to make a mockery of Muslims they query ‘when men will get Hoor, what will the women get?’

Though the questions smell of mere mischief and mockery and so should not be treated seriously, yet as they stand, a short and to the point reply is necessary.

The questioner, it is evident, is influenced by the manners and tactics of this world which are obnoxious, malicious, fraudulent and devoid of purity and sincerity. Paradise is a place of permanent bliss and blessings where the evils and vices — jealousy, enmity, treachery, false- hood, accusations, mischief, cruelly and so on — do not exist. Every one will be happy and absolutely contented with what he receives by way of reward and mercy.

If there are women whose husbands might have been thrown into Hell, naturally there will be such men also whose wives might have been thrown into Hell. Thus every such women will be free to choose the company of any one of these men. And there is nothing wrong in this, as is borne out even in this world where a divorced or widowed man or woman is permitted to remarry.

So far the Hoors are concerned, they are yet below the status of the Human beings, because they have been given as a reward for the piety, obedience and good actions of the Human beings. They will not be in the position of ‘ruling’ or ‘controlling’ the man but rather subservient and obedient to the man, whereas the man and woman will be enjoying the united life in perfect harmony and utmost equality.

The Case Of Woman Who Had Married More Than Once

In Paradise there may be a woman who in this world during her life time might have married more than once, due to the divorce or the death of her husband, where would she go?

In case none of her successive husbands is in Paradise, she will be free to chose the company of any one of the men in Paradise, who is without a wife. In case any of her husbands is in Paradise, she will go with him and in case there are two or more husbands in Paradise, she will be free to choose any one of them, thus it will be clearly seen that the right of the choice lies with the woman and not the man.

Hell

Hell22

It is incumbent on every Muslim to believe in the existence of Hell as one of the essentials of Islam. Anyone not believing so. is not a Muslim. It is also essential to believe that Hell has already been created. The traditions, and Qur’anic verses relating to Ascension stand testimony to its existence. After the day of Resurrection, this will be the abode of the insolent, the libertine sinners, the unbelievers, the hypocrites and of the enemies of the members of the Prophet’s family. For the internees of this place also there shall be no death.

Sectors Of Hell

Just as Paradise has different classes and sectors, Hell, too, is graded similarly. According to Traditions there are seven grades in Hell. The first one is known as ‘Jahanum’; the second ‘Sa’eer’, third ‘Saqar’; fourth: ‘Jaheem’; fifth: ‘Hutama’, and the seventh ‘Hawiya’. So, a sinner will be confined to the sector he is condemend to in accordance with what he or she deserves. One who is condemned to the minimum punishment will be confined to a stream of fire in ‘Jahanum’ whose torture is beyond words to describe.

Tortures Of Hell

It is evident from Traditions that those condemned to ‘Jahanum’ will be made to drink filth and pus. They will also be made to drink Sadeed, the blood that will oozeout from the vulva of sinful women and this will give them much pain.

The summary of what Imam Ja’far al-Sadiq (‘a) has said about the third sector of Hell (i.e. about Saqar) is as follows-

“The torture there is so acute that when this place heaves in, all its internees get burnt to ashes due to the intensity of heat, but they do not die. Their flesh is implanted again. There is also a well in Saqar which is meant for the boastful, the oppressors, and the disobedient, and where the torture is still greater. (This being the case in the third cadre, one can well imagine what it would be like in the fourth, fifth, sixth and the seventh ones. Allah protect us all!”

The occupiers of the seventh cadre of Hell will be those who will suffer the most of torture. Amongst them, too, some people will be higher up. They will be confined into a well about which Imam Ja’far al-Sadiq (‘a) has said that this well is named as Falaq where punishment would be most severe. In this well will abide Namrood, Firawn, Hamaan, Shaddad, Sameri, Mo’aviya, Yazeed, Ibn Muljim and other particular enemies and killers of the members of the Prophet (S)’s family.

In addition to other tortures, these persons will be subjected to one more; that is, fiery snakes will be entwining around their necks, giving them all types of agony. And their torture will be unabating.

Sinful Mu’minin Will Not Live In Hell Forever

It is also substantiated in traditions that certain specific libertine and sinful Mu’minin will be interned in the first stage of Hell due to excess of their sins. They will remain there till such time as they have served the fixed period of their retribution. These persons will be those insolent and sinful Mu’minin, who despite the correctness of their belief, will be deprived of the intercession of Prophet Muhammad (S) and his descendants on the Day of Judgement on account of their excessively evil record of acts.

Therefore, though such persons will be thrown into Hell due to their sins, they will not abide there forever for the reason of correctness of their belief. When they serve out the specified punishments, or when Allah has compassion on them, they will be transferred from Hell to Paradise, provided no such sin has been committed by them which entails perpetual confinement in Hell by command of Allah, like willful murder of a Mu’min without justification.

Apart from these, traditions also establish that all the true Muslims who are confined to Hell on account of their sins, will also not remain therein forever. After having served their terms in Hell for their sins, they will be freed from there one day or the other, provided they are not amongst the enemies of the family of the Holy Prophet (S), and also provided they have committed no such sin for which Allah has laid down the penalty of permanent confinement in Hell.

Hence, such persons will be taken out ultimately from Hell, but they will not go to Paradise, for they were not Mu’minin, while Paradise is meant only for Mu’minin and the virtuous. Allah has, therefore reserved a special place for such persons, where there are no tortures like the ones in Hell, nor are there such comforts and luxuries as are to be found in Paradise. Their special place is called ‘A’raf ’, where Allah will send them to abide forever.

“A’raf”

A’raf23

The following is a brief summary of numerous traditions about ‘A’raf’ and its description.

‘A’raf’ is a place situated between Paradise and Hell, reference to which is also contained in Qur’an. It has neither comforts like those in Paradise, nor tortures like those in Hell. Two doors open into it one each from Paradise and Hell.

Through the door opening from the side of Paradise, the dwellers of ‘A’raf’ get comfort; and through the one which opens from the side of Hell, they are inflicted with tortures. It should be understood to be like this world where people live comfortably, and some in distress, with the only difference that the people here go through the stages of childhood, youth, old age and death, whereas in ‘A’raf ’, there would be no childhood and death.

Who Will Live In “A’raf”

The findings of Allama Majlisi on the matter of who will live in ‘A’raf’ are as follows:

A group of sinful Mu’minin also will remain here for a specific period of time, namely those whose good deeds balance up with evil actions. Their good deeds will prevent them from being sent to Hell, while their evil actions will prevent them from entry into Paradise. Hence, this group too will abide in ‘A’raf’ after the Day of Judgement till such time as God orders their transfer to Paradise. Apart from this group, there will be another group of Muslim weaklings who will abide there forever.

These people will not be from amongst those Muslims who will not be Mu’minin, nor from amongst the enemies of the members of the Prophet (S)’s family, nor attached to the enemies of the Prophet (S)’s family. Hence such Muslims, too, whose sins do not entail confinement in Hell, will be kept in ‘A’raf’ where they will abide forever. Such people will not go to Paradise, and their good deeds will prevent them from being sent to Hell.

To be short, these views of Allama Majlisi are quite reasonable, and in conformity with Divine Justice, for on the authenticity of Qur’anic verses and other reliable traditional sources, it is established that the infidels, the hypocrites, the unbelievers, the enemies of the descendants of the Holy Prophet (S), and the wilful murderers of a Mu’min without justification, will never to go Paradise, but will be confined into Hell forever.

Therefore, these people cannot be those who will abide in ‘A’raf ’. It is also established on the basis of Qur’anic verses and traditional sources that Paradise has been made only for the perfect Mu’minin, the God- fearing or the Saints, who will abide there forever, Hence, no place, other than Paradise, can be meant for them and therefore, these people, too, cannot be from amongst those who will live in ‘A’raf’.

As such the only persons who remain are those mentioned earlier. The case of the children of the atheists and of the Mu’minin who have died before reaching their maturity has already been dealt with in this chapter in connection with the description of the Day of Resurrection, i.e. the children of the Mu’minin will be re-united with their parents; and the children of the unbelievers will be taken care of and subjected to examination on the Day of Judgement, and will be sent either to Hell or to Paradise, depending on the result of their examination.

The same will be the case with the mentally deranged ones, or those who are lunatics. Again therefore, the people referred to above cannot possibly be amongst those who will abide in ‘A’raf’.

Consequently, it follows that only those will be temporarily, in ‘A’raf’ who are amongst the sinful Mu’minin, and who having been saved from the tortures of Hell due to the intercession of Prophet (s.a.w) and his progeny (‘a) have not been fully pardoned of those sins which remain unatoned or punishment for which is essential, thereby not entitling themselves to go to Paradise.

Unless they are purified of their sins through retribution, they will not be entitled to go to Paradise. Or, they could be those Muslims who have been referred to earlier, i.e., though they will not be from amongst the Mu’minin, they will all the same, be not inimical to the Mu’minin or to any individual from the family of the Holy Prophet (S), nor will they be friendly or sympathetic to the enemies of the Prophet (S)’s family.

Therefore, such Muslims whose sins do not warrant their being sent to Hell, will necessarily be entitled to be kept in ‘A’raf.’ This is because if they had been Mu’minin, they would have gone to Hell; and if they were amongst those inimical towards the Mu’minin or towards the Prophet’s family, or friendly and sympathetic towards the enemies of the members of the Prophet (S)’s family, or if their sins were such as would take them to Hell, then they would necessarily have gone to Hell.

But since the nature of their case is different from either of the two categories, they will neither go to Hell nor to Paradise. They will rather stay in the place ‘A’raf’ which has been made for them, and where they will abide forever. When these people will look at those in Hell and witness the tortures they would be suffering, they will thank God for having spared them of these agonies.

Similarly, when they will look at the people in Paradise, they will feel sorry and repent saying: “Alas! If only we had followed the Faith in the world and recognized what was right we too would have been in Paradise.”

It is also mentioned in the books of traditions that apart from these two groups mentioned above, there is yet another one which will abide in ‘A’raf’; and this group too is from amongst the Muslims, as described.

These people will, however, be those who will have been confined to Hell on account of their excessive sinfulness, and who after remaining therein for sufficient time by way of retribution for their sins, will ultimately be taken out. But since they will not be from amongst the devout ones, they will not be sent to Paradise. They will also, therefore, be kept in ‘A’raf’.

In this connection, it would not be impertin to quote a tradition, related from Imam Musa al-Kazim (‘a). The Imam (‘a) said:

“Remember that no one will abide in Hell forever, except the unbelievers, the polytheists, the hypocrites and the evil doers who will dwell there permanently. The rest of the people, after having suffered for their sins, will be freed from Hell.”24

A Prayer Wherein Imam Zayn Al-Abideen (‘A) Prays For Mercy And Forgiveness

Here is a prayer recited by Imam Zayn al-Abideen (‘a) to pray for mercy and forgiveness25

(39) وَ كَانَ مِنْ دُعَائِهِ عَلَيْهِ السَّلَامُ فِي طَلَبِ الْعَفْوِ وَ الرَّحْمَةِ

1- اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ ، وَ اكْسِرْ شَهْوَتِي عَنْ كُلِّ مَحْرَمٍ ، وَ ازْوِ حِرْصِي عَنْ كُلِّ مَأْثَمٍ ، وَ امْنَعْنِي عَنْ أَذَى كُلِّ مُؤْمِنٍ وَ مُؤْمِنَةٍ ، وَ مُسْلِمٍ وَ مُسْلِمَةٍ

1.O Lord, bless Muhammad and his ‘Al (family) and break away my appetite from everything forbidden; and keep off my longing from every sin; and restrain me from injuring any true believer male and female, and any muslim male and female.

2- اللَّهُمَّ وَ أَيُّمَا عَبْدٍ نَالَ مِنِّي مَا حَظَرْتَ عَلَيْهِ ، وَ انْتَهَكَ مِنِّي مَا حَجَزْتَ عَلَيْهِ ، فَمَضَى بِظُلَامَتِي مَيِّتاً ، أَوْ حَصَلَتْ لِي قِبَلَهُ حَيّاً فَاغْفِرْ لَهُ مَا أَلَمَّ بِهِ مِنِّي ، وَ اعْفُ لَهُ عَمَّا أَدْبَرَ بِهِ عَنِّي ، وَ لَا تَقِفْهُ عَلَى مَا ارْتَكَبَ فِيَّ ، وَ لَا تَكْشِفْهُ عَمَّا اكْتَسَبَ بِي ، وَ اجْعَلْ مَا سَمَحْتُ بِهِ مِنَ الْعَفْوِ عَنْهُمْ ، وَ تَبَرَّعْتُ بِهِ مِنَ الصَّدَقَةِ عَلَيْهِمْ أَزْكَى صَدَقَاتِ الْمُتَصَدِّقِينَ ، وَ أَعْلَى صِلَاتِ الْمُتَقَرِّبِينَ

2. O Lord, and whatever creature slanders me (an act) which You has made unlawful for him, and insults me which You has forbidden him to do, and then dies and passes away with my complaint against him, or I get a cause of complaint against him while he lives; then be pleased to forgive him that which he would suffer on my account, and pardon him the guilt which he bore by injuring me, and do not inform him of what he committed against me, and do not reveal to him the evil he did to me. And let my magnanimity in forgiving him and my voluntary charity to him, be the purest of charities of the charitable, and the highest of favours of those nigh unto You.

3- وَ عَوِّضْنِي مِنْ عَفْوِي عَنْهُمْ عَفْوَكَ ، وَ مِنْ دُعَائِي لَهُمْ رَحْمَتَكَ حَتَّى يَسْعَدَ كُلُّ وَاحِدٍ مِنَّا بِفَضْلِكَ ، وَ يَنْجُوَ كُلٌّ مِنَّا بِمَنِّكَ

3. And recompense me for my forgiving them with Your pardon, and for my prayer in their behalf with Your grace, till everyone of us becomes fortunate through Your kindness, and everyone of us achieves salvation through Your favour.

4- اللَّهُمَّ وَ أَيُّمَا عَبْدٍ مِنْ عَبِيدِكَ أَدْرَكَهُ مِنِّي دَرَكٌ ، أَوْ مَسَّهُ مِنْ نَاحِيَتِي أَذًى ، أَوْ لَحِقَهُ بِي أَوْ بِسَبَبِي ظُلْمٌ فَفُتُّهُ بِحَقِّهِ ، أَوْ سَبَقْتُهُ بِمَظْلِمَتِهِ ، فَصَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ ، وَ أَرْضِهِ عَنِّي مِنْ وُجْدِكَ ، وَ أَوْفِهِ حَقَّهُ مِنْ عِنْدِكَ

4. O Lord and whatever creature out of Your creatures there may be whom any hurt has overtaken from me, or any injury touched because of me, or any wrong adhered to through me or on my account, and I have failed (to satisfy) his claim, or overlooked his complaint; then bless Muhammad and his ‘Al (family) and reconcile him to me with Your bounty.

5- ثُمَّ قِنِي مَا يُوجِبُ لَهُ حُكْمُكَ ، وَ خَلِّصْنِي مِمَّا يَحْكُمُ بِهِ عَدْلُكَ ، فَإِنَّ قُوَّتِي لَا تَسْتَقِلُّ بِنَقِمَتِكَ ، وَ إِنَّ طَاقَتِي لَا تَنْهَضُ بِسُخْطِكَ ، فَإِنَّكَ إِنْ تُكَافِنِي بِالْحَقِّ تُهْلِكْنِي ، وَ إِلَّا تَغَمَّدْنِي بِرَحْمَتِكَ تُوبِقْنِي

5. And satisfy his claim Yourself and thereafter guard me from what would necessitate Your decree (against me), and deliver me from what Your justice would dictate; for verily my strength cannot endure Your chastisement, and my power cannot bear Your wrath! Because certainly, if You does repay me justly, You would destroy me; and if You does not shelter me with Your mercy, You would ruin me.

6- اللَّهُمَّ إِنِّي أَسْتَوْهِبُكَ يَا إِلَهِي مَا لَا يُنْقِصُكَ بَذْلُهُ ، وَ أَسْتَحْمِلُكَ ، مَا لَا يَبْهَظُكَ حَمْلُهُ

6. O Lord verily I beg of You, O my Lord, that thing the spending whereof will not diminish You, and request You to bear that, the bearing of which will not overburden You.

7- أَسْتَوْهِبُكَ يَا إِلَهِي نَفْسِيَ الَّتِي لَمْ تَخْلُقْهَا لِتَمْتَنِعَ بِهَا مِنْ سُوءٍ ، أَوْ لِتَطَرَّقَ بِهَا إِلَى نَفْعٍ ، وَ لَكِنْ أَنْشَأْتَهَا إِثْبَاتاً لِقُدْرَتِكَ عَلَى مِثْلِهَا ، وَ احْتِجَاجاً بِهَا عَلَى شَكْلِهَا

7. I request You to forgive my soul, which You created neither to avoid therewith any evil, nor to find way thereby towards any benefit. But You did create it to prove Your power over the like of it, and to use it as an argument along with similar creations.

8- وَ أَسْتَحْمِلُكَ مِنْ ذُنُوبِي مَا قَدْ بَهَظَنِي حَمْلُهُ ، وَ أَسْتَعِينُ بِكَ عَلَى مَا قَدْ فَدَحَنِي ثِقْلُهُ

8. And I entreat You to bear such of my sins as are (too) heavy for me to bear, and crave Your help in removing that the weight of which has crushed me;

9- فَصَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ ، وَ هَبْ لِنَفْسِي عَلَى ظُلْمِهَا نَفْسِي ، وَ وَكِّلْ رَحْمَتَكَ بِاحْتِمَالِ إِصْرِي ، فَكَمْ قَدْ لَحِقَتْ رَحْمَتُكَ بِالْمُسِيئِينَ ، وَ كَمْ قَدْ شَمِلَ عَفْوُكَ الظَّالِمِينَ

9. Therefore bless Muhammad and his ‘Al (family), and pardon my soul despite its having worked to its own hurt, and commission Your mercy to lift my heavy burden; For, verily, many a time Your grace adhered to the wrongdoers, and many a time Your pardon helped the unrighteous.

10- فَصَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ ، وَ اجْعَلْنِي أُسْوَةَ مَنْ قَدْ أَنْهَضْتَهُ بِتَجَاوُزِكَ عَنْ مَصَارِعِ الْخَاطِئِينَ ، وَ خَلَّصْتَهُ بِتَوْفِيقِكَ مِنْ وَرَطَاتِ الْمُجْرِمِينَ ، فَأَصْبَحَ طَلِيقَ عَفْوِكَ مِنْ إِسَارِ سُخْطِكَ ، وَ عَتِيقَ صُنْعِكَ مِنْ وَثَاقِ عَدْلِكَ

10. Therefore bless Muhammad and his ‘Al (family), and let me be the foremost of those whom You has raised with Your forgiveness from the stumbling blocks of erring, and whom You has delivered with Your grace, from the whirlpools of guilt, so that I may become by Your pardon emancipated from the bondage of Your wrath, and freed by Your goodness from the fetters of Your justice.

11- إِنَّكَ إِنْ تَفْعَلْ ذَلِكَ يَا إِلَهِي تَفْعَلْهُ بِمَنْ لَا يَجْحَدُ اسْتِحْقَاقَ عُقُوبَتِكَ ، وَ لَا يُبَرِّئُ نَفْسَهُ مِنِ اسْتِيجَابِ نَقِمَتِكَ

11. Verily if You does so O Lord, You will do it to one who does not deny the justice of Your chastisement, and does not consider himself as being unworthy of Your punishment.

12- تَفْعَلْ ذَلِكَ يَا إِلَهِي بِمَنْ خَوْفُهُ مِنْكَ أَكْثَرُ مِنْ طَمَعِهِ فِيكَ ، وَ بِمَنْ يَأْسُهُ مِنَ النَّجَاةِ أَوْكَدُ مِنْ رَجَائِهِ لِلْخَلَاصِ ، لَا أَنْ يَكُونَ يَأْسُهُ قُنُوطاً ، أَوْ أَنْ يَكُونَ طَمَعُهُ اغْتِرَاراً ، بَلْ لِقِلَّةِ حَسَنَاتِهِ بَيْنَ سَيِّئَاتِهِ ، وَ ضَعْفِ حُجَجِهِ فِي جَمِيعِ تَبِعَاتِهِ

12. You will do this O Lord to him, whose dread of You is more abundant than his expectations from You; and to him, whose despair of salvation is stronger than his hope of deliverance: not because his despair amounts to total desperation, or that his hope proceeds from delusion (vanity), but because of the paucity of his virtues admist his vices, and the weakness of his excuses for all his crimes.

13- فَأَمَّا أَنْتَ يَا إِلَهِي فَأَهْلٌ أَنْ لَا يَغْتَرَّ بِكَ الصِّدِّيقُونَ ، وَ لَا يَيْأَسَ مِنْكَ الْمُجْرِمُونَ ، لِأَنَّكَ الرَّبُّ الْعَظِيمُ الَّذِي لَا يَمْنَعُ أَحَداً فَضْلَهُ ، وَ لَا يَسْتَقْصِي مِنْ أَحَدٍ حَقَّهُ

13. But You O Lord deserves that the truthful (righteous) should not be vain with You, and the sinners not lose hope in You, For verily You are the Great Patron, Who does not deny anyone His grace, and does not demand from any one His dues to the full.

14- تَعَالَى ذِكْرُكَ عَنِ الْمَذْكُورِينَ ، وَ تَقَدَّسَتْ أَسْمَاؤُكَ عَنِ الْمَنْسُوبِينَ ، وَ فَشَتْ نِعْمَتُكَ فِي جَمِيعِ الْمَخْلُوقِينَ ، فَلَكَ الْحَمْدُ عَلَى ذَلِكَ يَا رَبَّ الْعَالَمِينَ

14. For exalted is Your remembrance above those that are remembered and more sacred are Your names than all those whose attributes are proclaimed; And Your blessings are scattered amidst all creatures, and for this You deserves all praise O Sustainer of the worlds.

Operation Death

By: G.H.E. Vanker Secretary, Islamic Propagation Centre.

This is the Tale of Average Man,

Who acts contrary to Allah’s Plan.

If you are reflected herein,

Then repent, and commit no sin.

It was early in the morning at four,

When death knocked upon a bedroom door, “

Who is there?” the sleeping one cried, “I’m Izrael, let me inside.”

At once, the man began to shiver,

As one sweating in deadly fever,

He shouted to his sleeping wife,

“Don’t let him take away my life.”

“Please go away, O Angel of Death!

Leave me alone, I’m not ready yet.

My family on me depend,

Give me a chance. O please perpend!”

The Angel knocked again and again,

“Friend! I’ll take your life without a pain.

This your soul that Allah does require,

I come not with my own desire.”

Bewildered, the man began to cry,

“O Angel! I'm so afraid to die.

I’ll give you gold, and be your slave,

Don’t send me to the unlit grave.”

“Let me in, O Friend!” the Angel said,

“Open the door, get up from your bed,

If you do not allow me in,

I will walk through it, like a Jinn.”

The man held a gun in his right hand,

Ready to defy the Angel’s stand.

“I’ll point my gun, towards your head,

You dare come in, I’ll shoot you dead.”

By now the Angel was in the room,

Saying, “O Friend! Prepare for your doom.

Foolish man, Angels never die,

Put down your gun and do not sigh.”

“Why are you afraid! Tell me O man.

To die according to Allah’s plan?

Come, smile at me, do not be grim

Be happy to return to Him.”

“O Angel! I bow my head in shame,

I had no time to take Allah’s name.

From morn till dusk, I made my wealth,

Not even caring for my health.”

“Allah’s commands, I never obeyed.

Nor five times a day, I ever prayed.

A Ramdhan came, and Ramdhan went.

But no time had I to repent.”

“The Hajj was already Farz on me,

But I would not part with my money.

All charities, I did ignore,

Taking usury, more and more.”

“Sometimes I sipped my favourite wine,

With flirting women I sat to dine.

O Angel! I appeal to you,

Spare my life for a year or two.

“The Laws of Qur’an, I will obey,

I’’ll begin Salat, this very day,

My Fast and Hajj, I will complete,

And keep away from Self-conceit.

“I will refrain from usury,

And give all my wealth to charity.

Wine and wenches I will detest,

Allah’s Oneness I will attest.”

“We Angels do what Allah demands,

We cannot go against fus commands.

Death is ordained for everyone.

Father, mother, daughter or son.”

“I’m afraid, this moment is your last.

Now be reminded, more of your past

I do understand your fears.

But it is now too late for tears.”

“You lived in this world, two score or more,

Never did you, your people adore.

Your parents, you did not obey,

Hungry beggars, you turned away.”

“Your two ill-gotten, female offspring,

In nightclubs, for livelihood they sing.

Instead of making more Muslims,

You made your children non-Muslims.”

“You ignored the Muezzin’s Azan,

Nor did you read the Holy Qur’an.

Baking promises all your life,

Backbiting friends and causing strife.”

“From hoarded goods, great profits you made,

And your poor workers, you underpaid.

Horses and cards were your leisure,

Money making was your pleasure.”

“You ate vitamins and grew more fat,

With the very sick you never sat.

A pint of blood, you never gave,

Which could a little baby save.”

“O human, you have done enough wrong,

You bought good properties for a song.

When the farmers appealed to you,

You did not have mercy, it’s true.”

“Paradise for you? I cannot tell,

Undoubtedly you will dwell in Hell.

There's no time for you to repent.

I’ll take your soul, for which I’m sent.”

The ending, however, is very sad.

Eventually, the man became mad.

With a cry, he jumped out of bed,

And suddenly, he fell down dead.

O Reader, take a moral from here,

Never know, your end may be near.

Change your living and make amends,

For heaven, on your deeds, depends.

This poem is woven around the following Qur’anic verse:

Wherever you be death will overtake you out. Even if you be in towers strong and lofty. (4:78).

  • 1. As-Sahifa Al-Kamilah As-Sajjadiyya (The Perfect Book of al-Sajjad), Du’a No 40.
  • 2. See p. 31-37 of Urdu edition of Aqaid al-Shia by Shaikh Al-Saduq.
  • 3. See pp. 35-42 of Urdu edition of Aqaid al-Shi’a, by Allamah Shaikh Al-Saduq.
  • 4. Aurad-ul-Mu’minin wa Wazaif- al-Muttaqueen, Vol. 4, pp. 530, 572.
  • 5. Aurad-ul-Mu’minin, Vol. 4, p. 531, compiled by Nawab Syed Muzaffar Hussain Khan.
  • 6. Tafseer Al-Tha’labi.
  • 7. As-Sahifa Al-Kamilah As-Sajjadiyya (The Perfect Book of al-Sajjad), Du’a No 11.
  • 8. Taken from Habl al-Arifeen, compiled by Hakeem Syed Ahmed Hussain, Azamgarbi, pp. 302-310, 318, 319 pages 263 to 287 from the book, Kitab al-Akhlaq wal Tehzib.
  • 9. Habl al-Arifeen, pp.308-309.
  • 10. Habl al-Arifeen, p.309.
  • 11. Habl al-Arifeen, p. 310.
  • 12. Habl al-Arifeen, p. 315.
  • 13. Adapted from Habl al-Arifeen, compiled by Hakeem Syed Ahmed Hussain, Azamgarbi.
  • 14. Habl al-Arifeen, p.315.
  • 15. Habl al-Arifeen, p.316.
  • 16. Habl al-Arifeen, p.317.
  • 17. Habl al-Arifeen, p.317.
  • 18. Habl al-Arifeen, p.317.
  • 19. Habl al-Arifeen, p.319.
  • 20. Habl al-Arifeen, p. 310.
  • 21. Taken from Habl al-Arifeen, compiled by Hakeem Syed Ahmed Hussain, Azamgarbi, pp. 320-326.
  • 22. Taken from Habl al-Arifeen, compiled by Hakeem Syed Ahmed Hussain, Azamgarbi, pp. 326-327.
  • 23. Taken from Habl al-Arifeen, compiled by Hakeem Syed Ahmed Hussain, Azamgarbi, pp. 328; and from Zaad- as-Swaleheen, Vol. I compiled by Syed Muhammad Taqi Naqvi; Lucknovi, pp. 139-142.
  • 24. Habl al-Arifeen, p.315.
  • 25. As-Sahifa Al-Kamilah As-Sajjadiyya (The Perfect Book of al-Sajjad), Du’a No 39.