They ask you about death & The Barrier


الناشر: دار السراج للثقلفة والنشر

تاريخ الإصدار: 2018-03

النسخة: 1437


الكاتب

Sheikh Akram Barakat, PhD.


Introduction

 Introduction

In a time when the spirits of people are burdened with attractive financial responsibilities and the delusions of the false esteems, man’s good nature continues to be attracted towards the call that penetrated the wall of ancient Kufa as well as the past centuries. This call launched from a free spirit unrestrained by any traps of this powerful and luring materialistic world. Hence, freely it continues to invite anyone yearning for real freedom:
«Be prepared, may Allah have mercy on your souls. You have been marked for the departure. Lessen your steps towards this [materialistic] world and turn towards increasing the savings of your good deeds. Ahead of you lurks an invincible obstacle as well as frightening and dreadful houses, the encountering and challenging of which are inescapable».
 
 
 
 
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Introduction

 This is the call of the man who taught us to work in this life as if we are living forever and to work for the afterlife as if we are departing tomorrow.

This is the call of life as it is «The Call for Departure», which invited me to address, on its behalf, my fellow believers who became affiliated with my spirit inside the most beloved mosque to my heart, in my resisting homeland. Consequently, I am presenting this subject in the form of this small book, the content of which remains spacious and increasingly extends until the day of the first blow.
 
I implore Allah the exalted to accept my effort and I hope that it will gain the satisfaction of the rising and guided Imam al-Mahdi (may Allah the exalted hasten his advent).
 
 
Akram Barakat
Beirut 1431 A.H.
 
 
 
 
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The Human Being and his Four Journeys

 The Human Being and his Four Journeys

 

Primary questions
The phrase «I exist» represents an undeniable and unquestionable truth. I did not create me. Instead, I recognize my being as I live this life. My father, grandfather, and ancestors have reiterated these words. In fact, our ancient fathers reiterated these words from the time when the first human being existed.
 
The question remaining, who created us while knowing that we are all weak and incapable?
 
The words «to be or not to be» maintain a truth that from us, an incomprehensible entity that does not require another creator for the purpose of its existence. Therefore, it must be existent without being nonexistent in the first place. Moreover, this entity must be perpetual regarding its existence requiring no beginning and no end. Therefore, He in His existence 
 
 
 
 
 
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 is utterly independent and rich. One must understand that no one can give something that he does not possess. Therefore, one cannot provide me with money if he lacks it. One of the poets said:

 

[This is a translation of the Arabic verses]
In this existence there is life
The provider of life is living
In this existence there is knowledge
The provider of knowledge is intelligent
In this existence there is might
The provider of might is mighty
In this existence there is generosity
The provider of generosity is generous
 
As a result, the one who created me is wise because the wise places each object in its right position. Therefore, each act of His necessitates a defined purpose. The one who does not place the objects in their right positions is rather ignorant in doing so whereas my creator is intelligent, is rather incapable whereas my creator is capable, and is rather ungenerous whereas my creator is generous. Consequently, in being wise, my 
 
 
 
 
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 creator has created me for a certain purpose. What is the purpose behind my creation granting that He is generous and requires nothing from me? This question leads us to the fact that the purpose must relate to my being, my march on the path towards perfection.

 

However, can I still define such a path although the methods – sensation, imagination, illusion, and mindfulness – of knowledge have been granted to me?
 
The answer is no, I cannot. Therefore, the Wise Lord must guide me somehow to take such a path and march along it in order to accomplish the aim behind my existence.
 
At this point, I can understand the secret behind the case of the prophecy and the message. They are the means through which my creator wishes to guide me and show me the way towards my perfection.
 
I studied the prophecies and messages to find that one of them is associated with its evidence, the miracle of my present time, not the times of the past. This is the message of Islam coupled with the prophecy of the seal of prophets, Muhammad Bin Abdullah (pbuh&hh). Therefore, 
 
 
 
 
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 I believed in it to add asset to the mechanisms of my knowledge, crowned by the brain. This is the scripture of the holy Quran coupled with the scripture of the tradition of the man whom Allah the Exalted rendered infallible in order to complete the guidance towards the way of perfection.

 

Now I can complete my questions, refer to an honest script that opens for me the door of the closed reality, and informs us or provides the answers that others and I cannot answer.
 
Join me in asking the Quran about humankind from the beginning to the end of time (conclusion of the fate of humanity) in order to understand our destination and learn how we can design happiness for our future.
 
The Path of Mankind and the Four Journeys
Allah the Exalted said in his holy Quran, «Verily We created man from a product of wet earth; Then placed him as a drop (of seed) in a safe lodging; Then fashioned We the drop a clot, then fashioned We the clot a little lump, then fashioned We the little lump bones, then clothed the bones with flesh, and then produced it as another creation. So blessed be Allah, the Best of creators! Then 
 
 
 
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 lo! After that ye surely die. Then lo! On the Day of Resurrection, ye are raised (again)».(1)

This path includes four journeys:
First journey: the journey of the material, clay, drop, clot, lump, bones and flesh.
 
Second journey: the journey of the secular life, the origination of the soul together with the body.
 
Third journey: the journey of the demise, separating the soul from the body to become a spirit.
 
Fourth journey: the journey of the resurrection, the reunion of the spirit with the body to face destiny.
 
One must invoke these journeys to avoid becoming like the ant that was placed in a zone of several colored squares, where each color differed from the other. The first square that attracted its attention was the yellow square, where it started marching thinking that yellowness was the only color of life existing. Suddenly, it entered the green zone and started marching along believing that the zone and life turned green and that no other colors existed.
 

(1)        The holy Quran, Surat Al-Mu’minūn (The Believers), verses 12-16.
 
 
 
 
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 One must invoke these journeys to avoid becoming as the fetus mentioned in a poem of a poet who pictured it like someone given the strength of understanding and the language of dialogue. The poet asks how big life with respect to you is. Confidently, the fetus replies that its size is the size of my mother’s womb. The fetus is informed that there is a more spacious life than this life of yours. This is a life with tasty food and delicious drinks, a life with toys for your childhood and wider zones for your moves. The fetus did not believe that there could exist a tastier and more delicious food or drink than the blood it is feeding on from its mother’s womb, as it did not believe in a wider space than the womb of its residence. The poet describes the case of this fetus as the midwife begins the birth process. The fetus clings on to its mother’s womb refusing to come out because it does not believe in another life. However, when the midwife forces it out and the baby sees the wider life outside the womb, it screams with astonishment.

The poet progresses with his poem comparing the case of the faithful person with the case of this fetus, not believing in the existence of another world, other than this secular life. Therefore, when the angel of death gives him a visit wishing 
 
 
 
 
 
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 to extract him into that different life, he clings on to his soul. Hence, the extraction (throes of death) becomes harder. In order to avoid narrow-mindedness as in the case of the ant and fetus, we must invoke all the journeys.

Now we will discuss the second journey, the journey of the soul and body together. Therefore, join me in understanding our reality or trueness in this stage, after which we will understand our aim.
 
The Reality of Man
The previous verses of the Holy Quran indicate that Allah the Exalted provides the human being with another form of life following its materialistic formation of bones and flesh. It is not materialistic like the one that the verses mentioned. The holy Quran names it the soul or spirit. As for the analysis of this formation, there are two basic theories:

First theory: The soul is created independently and treasured by its creator inside the mother’s womb in order to cause incorporation between the soul and body.(1)
 

(1)        IBN SINA with his book Ash-Shifaa (the Healing), reviewed by Dr. Ibrahim Madkour, publishing edition unknown, Egypt, the general Egyptian association for writing, publishing date unknown, vol. 3, p. 403.
 
 
 
 
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 Second theory: The soul has emanated from that materialistic formation of man from the point when the material became ready for that new understanding in order to turn into a fact of such cognition.(1)

 

Based on both theories, the soul, after this formation, became the form that expresses the human reality while its physical dressings continue to change insistently. Monitoring the human being from the time of birth provides the proof.
 
For example, when Mr. So-and-so had a male child, he named it «Ahmad», weighed 3 kg at the time of birth, a tiny little child with soft features. Ahmad grew into the sixth year of his age and joined school. He continued to grow passing his intermediate exams at the age of fifteen. Later, at the age of eighteen he graduated from high school. Next, at the age of twenty-five, he obtained a diploma in medicine, general practitioner. Ahmad continued growing…
 

(1)        ASH- ASHIRAZI, Sadr el Dean, al-Hikma al-Muta’aliyah Fil Asfar al-Aqliyyah al-Arba’ah (the Ascending Wisdom in the Four Intellectual Books), publishing edition unknown, Tehran, Dar al-Ma’arif al-Islamiyah (publishing house), 1378 A.H., vol. 8, ps. 330-331.
 
 
 
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 Do we know how many times Ahmad’s body cells have changed? Medicine confirms that the hands, legs and other organs of Ahmad’s body have changed and that now he is different from the time when he was a little child.

 

Yet, Ahmad remains Ahmad. For example, suppose that little Ahmad had struck another person with his own hand. This person might remind him after twenty years that he had struck him when he was little although Ahmad’s hand has changed frequently and his hand today differs from the hand that struck the other person. Nevertheless, Ahmad who struck in the past is the same Ahmad today!
 
Most cells of Ahmad have changed. In other words, Ahmad’s body has changed several times. Who is Ahmad?
 
He is neither the old body nor the new one. He is the soul that continues to grow constantly without changing its reality for another replacement.
 
This indicates to the fact that the body in particular does not represent man’s reality. Instead, what represents man’s reality is the soul that motivates and accompanies him while the body ages and changes with time. This soul 
 
 
 
 
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 remains the axis of man’s achievement regarding the purpose behind his existence in this life, «And a soul and Him Who perfected it…»(1)

 

Therefore, if man fosters his soul and nourishes it with perfections, he can reach the highest grade of perfection, «He is indeed successful who causeth it to grow…»(2) And if man defiles it by indulging it with sins he can reach the lowest grade of degradation, «And he is indeed a failure who stunteth it…»(3)
 
The soul, during man’s second journey, is susceptible to change. Hence, it might cause harm to its essence hence becomes enjoined with evil, «Lo! The (human) soul enjoineth unto evil…»(4)
 
On the contrary, the soul might elevate in its perfection hence becomes calm and settled, «But ah! Thou soul at peace!»(5) Alternatively, it might experience a situation of two cases, enjoining evil to be followed by a blame, «Nay, I swear by the accusing soul».(6)
 
 

(1)        The holy Quran, Surat Ash-Shams (The Sun), verse 7.
(2)        The holy Quran, Surat Ash-Shams (The Sun), verse 9.
(3)        The holy Quran, Surat Ash-Shams (The Sun), verse 10.
(4)        The holy Quran, Surat Yūsuf (Joseph), verse 53.
(5)        The holy Quran, Surat Al-Fajr (The Dawn), verse 27.
(6)        The holy Quran, Surat Al-Qiyāmah (The Resurrection), verse 2.
 
 
 
 
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 On its journey, the soul might face a moment of decision, the cessation of its journey, and its separation from the body without any hesitation:

He said give me one more day.
He replied you wasted the days.
He said give me one hour.
He replied you wasted the hours.
 
This is the moment of the demise that is inescapable, «Then lo! After that ye surely die».(1)
 
Death represents the gate into the third journey.
 

(1)      The holy Quran, Surat Al-Mu’minūn (The Believers), verse 15.
 
 
 
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The Inevitability of Death

 The Inevitability of Death

 

Man’s Stages in the Secular World
The holy Quran summarized man’s travel based on four journeys, the material journey, the secular journey, the demise journey, and the resurrection journey. The holy Quran summarizes the second journey in the following verse, «Know that the life of the world is only play, and idle talk, and pageantry, and boasting among you, and rivalry in respect of wealth and children; as the likeness of vegetation after rain, whereof the growth is pleasing to the husbandman, but afterward it drieth up and thou seest it turning yellow, then it becometh straw…»(1)
 
A group of scholars explains this verse telling about the consecutive stages in the life of man in this secular world.
 

 (1)        The holy Quran, Surat Al-Ĥadīd (The Iron), verse 20.
 
 
 
 
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Firstly, the stage of playing, childhood.

Secondly, the stage of amusement, juvenility.
 
Thirdly, the stage of pageantry, youth.
 
Fourthly, the stage of boasting and revelry in respect of wealth and children, elderly.
 
The Speeding Age      
 
What is the conclusion of these stages? How fast do they run?
It was narrated that Gabriel (pbuh) asked the prophet of Allah, Noah – who lived for a thousand years save fifty years; other reports state that the 950 years was the period during which he preached his people whereas his age was much longer – O Prophet with the longest age, what you think of this world. He said it is like a house with two doors. One for entry and one for exit.(1) Let us grasp with our conscience the words of the commander of the faithful, Ali Bin Abi Talib (pbuh), who said, «So fast are the hours of a day, so fast are the days of a month, so fast are the months of 
 

(1)        AR-RAYSHAHRI, Muhammad, Mizan al-Hikmah (The Scale of Wisdom), second edition, Qum, Maktab Al E’lam Al Islami (Islamic Information Bureau), 1412 A.H., vol. 3, p. 339.
 
 
 
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 a year, and so fast are the years of a lifetime».(1)

One poem has been attributed to the commander of the faithful (pbuh), in which he divides the age of man saying:
 
[This is a translation of the Arabic verses]
 
Even if a man lives for sixty years
Half his age is wiped by the nights
Other half is gone without him
Knowing his right from his left
The rest is illnesses and greyness
Plus concern for departure and transit
A man’s love for a long life is ignorance
Its division is similarly classified
 
The Coming of Death
Unexpectedly, man encounters the angel of death. At this moment in particular, man will understand the significance of the time that he had wasted. The accounts narrate that as soon as man realizes that his demise is imminent, he 
 
 

(1)        Nahjul Balagha (The Peak of Eloquence), issue of the Iranian Islamic Republic Embassy in Damascus, lecture number 188, p. 408.
 
 
 
 
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 begins wishing that he could live longer in order to make up for the wasted time. However, there is no escape or solution. He addresses the angel of death asking for one more day. The angel of death replies you have wasted the days. He tries again saying to him that it is simply one day. He replies you have wasted the days. He tries again saying to him give me one hour during which I can make up for the wasted time. However, he replies you have wasted the hours.(1)

At this point, man digests the truth from which he continuously ran away, the inevitability of death. Therefore, let man give attention to this fact in his lifetime before death arrives.
The holy Quran phrased the third stage of man’s travel. Allah the Exalted says, «Then lo! After that ye surely die».(2) The eye-catching issue is the emphasis (surely) used in this verse because death remains axiomatic, not a theory. However, people deal 
 

(1)        AL TUSERKANI, Muhammad Nabi, Laalei Al Akhbar (The Pearls of News), publishing edition unknown, Tehran, Jahan, publishing date unknown.
(2)        The holy Quran, Surat Al-Mu’minūn (The Believers), verse 15.
 
 
 
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 with death as they deal with the sun. They do not gaze directly at it while seeing its influence on others. This is how most people deal with death, coming to others save them.

The messenger (pbuh&hh) of Allah the Exalted brings our attention to this issue when addressing the people as he rode the back of his she-camel. He (pbuh&hh) said, «People, as if death in it [in this world] has been designed for others save us; as if liabilities are others’ responsibilities save us; as if the dead that we know are travelling and soon returning, we lay them in their graves and digest their heritage as if we are immortal after them».(1)
 
A poet once said: 
[This is a translation of one Arabic verse]
 
Death comes after all this
As if it is aiming for others save us
 
The commander of the faithful, Imam Ali (pbuh), has described this human behavior towards death; his words in Nahjul Balagha read, «Other than death, Allah did not create a doubtless certitude that is more similar to a questionable doubt».(2)
 

(1)        AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), corrected by Muhammad Mahdi al-Kharasani, printing date unknown, Tehran, Dar al-Kutub al-Islamiyah (Publishing House), 1396 A.H., vol. 74, p. 175.
(2)        AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 75, p. 246.
 
 
 
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 Death, although it is a certainty with respect to man, yet the love for survival and immortality maintains his behavior towards this life as someone living for eternity. The issue that worsens this behavior is his fear of death. However, the commander of the faithful, Imam Ali (pbuh) addresses these cases for most people saying, «One who fears death cannot escape it nor can one who wishes eternal life secure it».(1)

 

Running Away From Death
It is definite that should most people discover any means that can protect them from death they would exert their utmost efforts in order to obtain these means, even if they had to sail across the seas, climb mountains and sacrifice the dear and precious belongings. Nevertheless, this is not the case. The commander of the faithful (pbuh) was quoted as saying, «If there is anyone who could secure a ladder to everlasting life or a way to avoid death it would be Suleiman son of David (pbuh) who was given control over the domain of the jinn and men along with prophet hood and great position 
 

(1)        Imam Ali, Nahjul Balagha (The Peak of Eloquence), assembly of al-Sharif al-Radi, publishing edition unknown, Beirut, Dar At-Ta’aruf (publishing house), publishing date unknown, sermon 38, p. 140.
 
 
 
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 (before Allah). However, as soon as he finished what was his due in food (of this world) and exhausted his (fixed) time the bow of destruction struck him with an arrow of death. His houses became vacant and his habitations became void. Another group of people inherited them».(1)

 

However, Allah’s prophet Suleiman (pbuh) knew this truth. This is why he would say, «One hymn of mine accepted by Allah the Exalted is better than all things given to the household of David. The reward of the hymn survives whereas the reign of Suleiman vanishes».(2)
 
The Power of the Angel of Death 
How can someone escape the angel of death whom Allah the Exalted provided with great authority which the seal of prophets Muhammad (pbuh&hh) described as he mentioned al-Israa (the ascension) event. He (pbuh) said, «When I was caused to ascend to the heavens, I saw one of the angels holding a tablet made of light and would neither look right nor left. He appeared like a sad bird as I approached him.
 

(1)        Same previous source, sermon 182, p. 388.
(2)      AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 14, p. 81.
 
 
 
 
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 Therefore, I asked Gabriel who is this creature. He said this is the angel of death, occupied in claiming lives. I said, Gabriel, take me closer I want to speak to him. Hence, he took me closer to him. I said, angel of death, all those who died in the past and those who will die later, is it you who claims their lives. He said yes. I said do you collect them yourself. He said yes, Allah made this world at my disposal and power as a man’s coin in his palm, flipping it anyway he wishes. I visit each house in this world five times a day and say to each family crying for its dead, do not weep for him because I will return to you repeatedly until none of you is left behind».(1)

 

Asked about the time when the angel of death emerges, Imam Abi Ja’far (pbuh) was quoted as saying, «Have you ever experienced a moment when seated people are suddenly silenced with no words coming out from anyone of them; this is the moment when the angel of death observes them».(2)
 

(1)  AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 6, p. 141
(2)  AL-KULAINI, Muhammad Bin Ya’coub, Fourou’ al-Kafi (The Branches of the Sufficient), audited by Ali Akbar al-Ghafari, publishing edition unknown, Beirut, Dar al-Adwaa (publishing house), 1985, vol. 3, p. 259.
 
 
 
 
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 In addition, Imam Al Hadi (pbuh) explained the inevitability of the death of all people regardless of the importance and significance of their stature and identity. He explained the issue of death in a poem that he recited in the court of the autocrat Al Mutawakkil.

[This is a translation of the Arabic verses»
 
They ended on the peaks of high mountains guarded
By strong men, yet the peaks were defenseless
And were brought after their glory down from their strongholds
Into holes how wretched, they are in their descent
A caller cried out after their burial asking
Where are the king-beds crowns and jewelry?
Where are the faces that lived in bliss?
Covered by screens and ornamented clothes
The grave answered on their behalf when asked them
These faces are being fought over by worms
For so long they ate and drank
Now after eating for so long they are being eaten
For so long they built houses for their security
Now they departed homes and families to move on
 
 
 
 
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 For so long they treasured money and savings

But they left them behind for enemies and departed
Their homes have become useless desolates
And their residents have gone to graves

 
These poetic verses represent an applicable example of His Exaltedness’s words, «Wherever ye may be, death will overtake you, even though ye were in lofty towers…»(1)
 
Allah send peace upon the commander of the faithful who said, «You are running away from death; should you stay still it will take you; should you run away it will catch up with you; it is more adherent to you than your own shadow; death is designed to control you».(2)
 
A Rare Example
Here we present one of the narrated rare examples about someone who tried to escape death.
 
It reads that on one occasion a man was present at the court of Allah’s prophet Suleiman (pbuh). Allah the Exalted commanded the angel of death to attend 
 

(1)  The holy Quran, Surat An-Nis?’ (The Women), verse 78.
(2)  Nahjul Balagha (The Peak of Eloquence), sermon 27, p. 538.
 
 
 
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 the court manifested in an image that is readable to others (attendants at the court). Suddenly, the angel of death (pbuh) gazed at that man expressing wonder and astonishment. The man noticed the staring of the angel of death at him. Hence, his heart was filled with terror and he approached Allah’s prophet Suleiman (pbuh) begging him to transport him to India, which is far away from this place. The prophet of Allah commanded the wind to carry the man where he wanted. After a certain period, prophet Suleiman (pbuh) met the angel of death again asking him the reason for his past behavior. He said, prophet of Allah, in fact, Allah the Exalted had commanded me to claim his life within one hour in India. Therefore, when I saw him sitting in your court I felt astonishment [because of its distance from India]. Anyhow, after one hour, I went to India and claimed his life there.(1)

 

Why run away from death?
Whosoever believes that death represents his nonexistence is in fact running away from this entire existence. However, how should we think of someone who believes that death is nothing 
 

(1)  AL TUSERKANI, Muhammad Nabi, Laalei Al Akhbar (The Pearls of News), vol. 4, p. 245.
 
 
 
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 but a bridge to another life? These were the words of Imam Hussein (pbuh).

 

The clear answer came from Imam Al Hassan (pbuh) when someone asked him, O son of Allah’s messenger, why we hate death and not love it. He replied, «You have ruined your afterworld and built your present world. Therefore, you hate the leap from prosperity to ruin».(1)
 
Hating death is not the issue. It is the unpreparedness for what comes after death.
 
Here we present a practical story on this issue. It states that a man came to Allah’s messenger (pbuh&hh) asking the reason why he does not love death. The Prophet (pbuh&hh) asked him, «Do you have money?» He said yes. The Prophet (pbuh&hh) asked, «Did you sacrifice it [paid part of it for charity]?» He said no. The Prophet (pbuh&hh) said, «This is why you do not love death».(2)
 

(1)  AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 6, p. 129.
(2)  AS-SADDOUQ, Muhammad, al-Khisal (The Qualities), audited by Ali Akbar al-Ghafari, publishing edition unknown, Qum, Jama’at al-Modarriseen (publishing house), 1403 AH
 
 
 
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 Remembering Death

Death is not the reason why man hates it and runs away from it. Instead, the outcome resulting from his sins and wrongdoings causes such fear. Allah the Exalted wanted to remind us of death to deter us from these sins and wrongdoings. Therefore, the Prophet (pbuh&hh) was quoted as saying, «The best asceticism in life is in the remembrance of death. The best worship is in the remembrance of death. The best contemplation is in the remembrance of death. Anyone weighted by the remembrance of death will discover his tomb to be a garden of the gardens of heaven».(1)
 
The commander of the faithful (pbuh) was quoted as saying, «Remembering death frequently will ease for you the calamities on the day when you resurrect from your graves and stand before Allah the Exalted».(2)
 
He (pbuh&hh) also said, «These hearts rust like metal. When asked what clears them he said, 
 
 

(1)  AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 6, p. 137.
(2)  ASH-SHAHROUDI, Ali, Mustadrak Safinat al-Bihar (Following the Oceans’ Ship), audited by Hassan An-Namaazi, publishing edition unknown, Qum, Mo’assasat an-Nashr al-Islami (Publishing Foundation), vol. 9, p. 455.
 
 
 
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 remembering death and reciting the Quran».(1)

 

Peace be upon the commander of the faithful when he remembered death and the dead on his return with his companions from the battle of Siffeen. He stood by the graveyard of Kufa and started addressing the residents of the graves saying:
 
«O residents of desolate homes, abandoned places, and dark graves, O residents of dust, O residents of estrangement, O residents of loneliness, O residents of gloominess, you are a precedent of ours and we are a follower of yours. Regarding the houses, others now occupy them. Regarding the spouses, they are now wedded [again]. Regarding the legacies, they are now divided. This is our news, what news do you have for us?» Next, he (pbuh) turned to his companions and said, «Had they been given permission to speak they would have said that the best provision is piety».(2)
 

(1)  ASFAHANI, Muhammad Mahdi, Taraneem Ar-Raheel Elal ‘Alam Al-Akhar (Psalms of Departure to the Afterworld), Arabized by Zahraa Yakana, first edition, Beirut, Dar al-Hadi (publishing house), 2005, p. 16.
(2)  Nahjul Balagha, p. 678.
 
 
 
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 Touching Story

One of the kind stories regarding those who remember death is the story of a young man of al-Ansar (The Partisans). This young man would visit Abdullah Bin al-Abbas who would honor and seat him closely. Abdullah was informed that he was honoring a wicked man who had a habit of visiting and disinterring the graves at night.
 
Abdullah Bin al-Abbass said as soon as he embarks on this issue give me notice. One night, the young man headed for the graves and Abdullah Bin al-Abbass was informed. Therefore, he left his home to observe the man. He waited in a blind spot where he could observe the young man without being spotted by him. The young man entered a grave that has been dug recently and laid down in it crying out these words, «Woe unto me, I entered my grave alone and the earth spoke beneath me saying you are not welcome. I hated you while you were on my surface. What will be of your case while you are now inside my belly! Woe unto me when I face the prophets, held for questioning with the angels lining in ranks. Who can save me from Your [my Lord’s] justice tomorrow and from those whom I have wronged? Who can protect me from the torment of the 
 
 
 
 
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 people? I have disobeyed someone who does not deserve disobedience. I vowed to my Lord over and over and found no honesty or loyalty on my part». The young man repeated these words and wept. As soon as he departed the grave, Abdullah Bin al-Abbass rushed into embracing him and said, the best digger you are! The best digger you are! The best digger of sins and wrongdoings.(1)

 


(1)  AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 6, p. 131.

 

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 The Believer’s View of Death

 

The Reality of Death 
The mind supported by testimonies of the religious scripts indicates that another life must exist where there will be comfort without tiredness, where punishment will strike the unjust restoring the rights of the wronged, and where man will live immortal based on his harvest in this world.
 
The seal of the prophets, Muhammad (pbuh&hh) confirmed this issue when he was quoted as saying, «You were not created for death. Instead, you were created for survival. In fact, you are being transported from one residence to another dwelling».(1)
 
 

(1)  AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 6, p. 249.
 
 
 
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 Death in reality is simply the door that swings one way from this world to the next. The commander of the faithful (pbuh) equally expressed this fact saying, «Death is the door to the afterworld».(1)

 

At this point, anyone whose death becomes a door towards reward will sense it «as the best odor ever smelled while being refreshed with its sweetness plus the elimination of his entire tiredness and pain».(2) On the contrary, anyone whose death becomes a door towards punishment will sense it «as the bites of the snakes and the stings of the scorpions, or even worse».(3)
 
Does the believer have a death wish?
 
Death wish is usually associated with two issues:
Firstly: It relates to the believer’s confidence in his happy afterlife.
 

(1)  AR-RAYSHAHRI, Muhammad, Mizan al-Hikmah (The Scale of Wisdom), vol. 9, p. 225.
(2)  SHUBBAR, Abdullah, Tasliyat al-Fouad Fee Bayan al-Mawt Wal Mi’ad (Amusing the Heart by Explaining Death and Resurrection), audited by Alaa Ed-Dean al-A’lami, first edition, Beirut, Al-A’lami (publishing house), 1995, p. 39.
(3)  Same previous source, p. 39.
 
 
 
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 Secondly: It relates to his ambition in increasing his good deeds to improve his life in the hereafter.

 

Having said that, we can understand the secret behind the response of Imam Sadiq (pbuh) to the man who said to him, I am sick of this life and wishing Allah to bring me death. The Imam (pbuh) replied, «Wish for life in order to obey, not to disobey. Living in obedience is better than a death resulting in neither disobedience nor obedience».(1)
 
We can also understand the secret behind the words of Allah’s messenger (pbuh&hh) to the sick man who had a death wish. He (pbuh&hh) said to him, «Do not wish for death. If you are good, you can add merits to your deeds. If you are bad, you [your death] will be postponed for the purpose of admonishment. Therefore, do not wish for death».(2)
 
Allah’s messenger (pbuh&hh) taught us the right supplication regarding death. He (pbuh&hh) was quoted as saying, «Someone among you might invoke death due to some harm that struck 
 

(1)  Same previous source, p. 17.
(2)  Same previous source, p. 18.
 
 
 
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 him. Instead, he should say, [O Lord] keep me alive as long as life is good for me and claim my soul as long as death is good for me».(1)

 

In a similar sense, Imam Zein el-Abideen (pbuh) recited a supplication recorded in his book As-Sahifa As-Sajjadiyya. It reads, «… Extend my life as long as it is lived under your obedience. If it is to be a pasture for Satan then claim my life unto thee before your loathing advances towards me or your anger ceases control over my soul».(2)
 
Yes, when the believer becomes confident in his destiny after death and understands that the door that will open for him will lead to the highest grades of the satisfaction of Allah the Exalted, at this point he will acquire a death wish. This is why Allah the Exalted said addressing the Jews, «Say (O Muhammad): O ye who are Jews! If ye claim that ye are favored of Allah apart from (all) mankind, then long for death if ye are truthful».(3) At this point, one can understand the secret behind the true quest of the striving believers towards 
 

(1)  AR-RAYSHAHRI, Muhammad, Mizan al-Hikmah (The Scale of Wisdom), vol. 9, p. 255.
(2)  As-Sahifa As-Sajjadiyya, 
(3)  The holy Quran, Surat Al-Jumu`ah (The Congregation, Friday), verse 6.
 
 
 
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 dying as martyrs, because they understand the grade or rank of the martyr about which the Noblest Prophet (pbuh&hh) has spoken when he was quoted as saying, «A martyr acquires three qualities from Allah. Firstly, his first drop of blood brings his redemption. Secondly, he ends up in the lap of his wives with lustrous eyes, wiping dust from his face and welcoming him while he returns the same to them. Thirdly, he is dressed in the clothes of paradise.

Fourthly, the treasurers of paradise hasten towards him with a sweet odor, which of them will first accompany him. Fifthly, he sees his residence. Sixthly, his spirit is told walk freely wherever you wish in paradise. Seventhly, he looks into Allah’s face [metaphor], which brings comfort to each prophet and martyr».(1)
 
This is how we understand the secret behind the striving believers’ wish to be slain for the way of Allah the Exalted. Our Noblest Prophet (pbuh&hh) even adds merits to this issue saying, «No soul, which dies with goodness treasured 
 

(1)  AL-HORR AL-’AMILY, Muhammad Hassan, Wasa’el Tahqiq ash-Shi’a (The Means of Auditing by the Shiites), audited by Abdul Rahim Ash-Shirazi, second edition, Beirut, Dar Ehyaa At-Turath al-Arabi (publishing house), vol. 11, p. 10.
 
 
 
 
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 for its pleasure by Allah, would wish to return to this life but the martyr... He wishes to return and be slain [again] in the world after seeing the great value of martyrdom».(1)

 

This is the case of the martyr, which was why Allah the Exalted forbade us from thinking that the martyr is deceased. Allah the Exalted says, «Think not of those, who are slain in the way of Allah, as dead. Nay, they are living. With their Lord, they have provision».(2)

The Love of Meeting Allah
The martyr’s quest for his soul to depart this imprisoning body in order to meet with his everlasting love sparks from his love of meeting Allah the Exalted.
 
We noticed this issue regularly while reading the stories of the great prophets and guardians. For example, Allah the Exalted brought the attention of his chosen friend Abraham (pbuh) to the love of meeting Him. The accounts stated, «When Allah the Exalted decided to claim the life 
 

(1)  AR-RAYSHAHRI, Muhammad, Mizan al-Hikmah (The Scale of Wisdom), first edition, Beirut, Dar al Hadith (Publishing House), 2001, vol. 5, p. 2009.
(2)  The holy Quran, Surat ‘?l `Imr?n (Family of Imran), verse 169.
 
 
 
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 of Abraham (pbuh), He sent down the angel of death who said peace be upon you O Abraham. Abraham (pbuh) replied and peace be upon you O angel of death asking are you claiming or censuring. He (pbuh) said, I am claiming O Abraham, comply. Abraham (pbuh) said, did you witness a friend claiming the life of his friend? Hence, the angel of death returned and stood in the presence of Allah the Exalted saying, did You hear the words of your friend Abraham? Allah the Exalted said, O angel of death, go to him and say, did you see a lover who hates to meet with his love; a lover truly loves to meet with his love».(1)

There is another touching story regarding this kind of adoration to meet Allah the Exalted that happened to a believer of the children of Israel. The story reads that the angel of death was commanded to claim his soul and the soul of a king. The king at that particular time wanted to go on a journey and asked for a garment to wear for the trip. He repeatedly asked for 
 

(1)  SHUBBAR, Abdullah, Tasliyat al-Fouad Fee Bayan al-Mawt Wal Mi’ad (Amusing the Heart by Explaining Death and Resurrection), p. 17.
 
 
 
 
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 yet another garment until he chose the best. The same issue happened when he frequently asked for an animal to ride until he chose the best. Next, Satan blew secretly into his nostrils [whispering] filling him with haughtiness. The king gazed conceitedly at the people as he marched with his soldiers. Suddenly, a ragged man appears and greets him while the king does not return the greeting. Hence, the man held on to the reins of his animal and the king said to him leave the reins; you have engaged yourself with a serious issue.

 

This man replied I have a favor to ask you. He said wait until I come down. He said not now and forced him to remain seated on his animal while at the same time controlling the animal. The king said say it. He said it is a secret. Hence, he brought his head nearer to him and the man whispered saying I am the king of death. Suddenly, the color on the face of the king changed and he stuttered. Next, he said let me return to my family, give them what they need and bid them farewell. He said no, I swear in the Almighty that you will never again see your family or self-conceitedness. Consequently, he claimed his life and the king fell down like a piece of wood. Later, in this same appearance, he met with the believer and greeted him. The 
 
 
 
 
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 believer greeted him back. He said I have a favor to whisper in your ear. He said ask. Hence, he whispered saying I am the angel of death. He said most welcome is someone whom I have been waiting for so long. I swear in Allah, there is no one that has been absent on this earth that I wish to meet mostly but you. At this point, the angel of death offered him the chance to go and finish some of his needs after which he would claim his soul. Nevertheless, the faithful man replied I have no dearer need than meeting with Allah. He said choose the condition in which you wish me to collect your soul. He said could you do so [permitted to do so]. He said yes I was commanded to do so. He said let me perform ablution, pray a two-part prayer and collect my soul while I am in prostration. Consequently, he collected his soul while he was in prostration.(1)

 

The love of meeting Allah the Exalted has been manifested when the Prophet (pbuh&hh) met with his revered companion Amro Bin al-Jamouh who sustained a limp. On the day of 
 

(1)AL-ASFAHANI, Abu Na’eem Abdullah, Holyat al-Awliyaa wa Tabaqat al-Asfiyaa (The Jewelry of the Guardians and the Rank of the Elite), publishing edition unknown, Beirut, Dar al-Fikr (publishing house), publishing date unknown, vol. 6, p. 202.
 
 
 
45
 
 

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 the battle of «Uhud»– knowing also that his four sons witnessed with the prophet (pbuh) all kinds of battles such as Asad – his people wanted to restrain him saying you are a crippled man and therefore you are excused, suffice your sons are accompanying the prophet (pbuh) to the battle.

 

He would reply lo! Good for them; they can go to heaven while I stay with you! Therefore, his wife Hind Bint Amro said I looked at him as he left with his leather shield while saying O Lord; do not send me back to my family. While he was leaving, some persons of his people followed him trying to talk him into returning. He refused, came to the Prophet (pbuh) and said, «O messenger of Allah, my people wish to prevent me from this destiny and from charging with you; I swear in Allah I am hoping to succeed, with this limp of mine, in stepping into heaven». The prophet (pbuh) replied, «As in your case, Allah has excused you; jihad has been lifted from you». However, the man refused. Thus, the prophet (pbuh) said to his people and his sons, «Feel not guilty should you prevent him not; perhaps Allah will grant him martyrdom». Thus, they released him. On that day, he was killed as a martyr. Hind, his wife, with her son Khallad and her brother 
 
 
 
 
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 Abdullah carried him after his martyrdom on a camel. When she reached the crossroads of al-Horra Burak al-Ba’eir, the camel would sit still each time she tries to direct it towards Medina whereas it would move when she directs it to Uhud. She returned to the prophet (pbuh) and told him about the issue. He (pbuh) said, «The camel is being commanded, did Amro say anything?» She said, yes, when he went to Uhud he received the Kiblah with his face and said O Lord, O Lord, do not send me back to my family, grant me martyrdom. The prophet said: «This is why the camel would not proceed. Some of you, O the community of al-Ansar, when vowing an oath, Allah will accept it from them, including Amro Bin al-Jamouh».(1)

Perhaps, the best image manifesting the love of meeting Allah was the martyrdom of the commander of the faithful, Ali Bin Abi Talib (pbuh) who complained to the Prophet (pbuh&hh) after the battle of Uhud from being spared from dying as a martyr.
 
Allah’s messenger (pbuh&hh) replied, «Be happy with the good tidings, martyrdom is right 
 

(1)  AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 20, p. 130-131.
 
 
 
 
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 behind you». Another battle took place and ended without his martyrdom. Hence, he went back to the prophet complaining and reminding him, «O messenger of Allah. Did you not say on the day of Uhud, when some Muslims were martyred while I was spared and that was hard for me, be happy with the good tidings, martyrdom is right behind you?»

Allah’s messenger (pbuh&hh) replied, «This issue is certain; how is your patience?» Ali (pbuh) said, «O messenger of Allah, this is not a situation of patience. This is a situation of good tidings and gratitude».(1)
 
Years went by and Ali (pbuh) kept waiting to meet Allah the Exalted until he entered the mosque during the month of Allah [Ramadan]. While in his prayers, he felt the strike of the sword on his head and expressed such passion saying, «I won I swear in al-Kaaba».
 
Similarly, his son Imam Hussein (pbuh) sees death as beauty. He likens it to the necklace on the neck of a girl. He would say, «Death has been designed for the children of Adam as the 
 
 

(1)  Nahjul Balagha - quoted from a part of his speech to the citizens of Basra - vol. 2, p. 156.
 
 
 
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 necklace for the neck of the girl. I am longing for my ancestors as Jacob has longed for Joseph».(1)

As he approaches his destiny to be martyred while others wondering for what they see of his magnificence, radiance, peace, and tranquility, he would say to them, «Be patient children of the nobles. Death is only an archway that will take you across from misery and misfortune to the wide gardens and everlasting bliss. Therefore, who amongst you hates to be moved from a prison to a palace?

What awaits your enemy is like someone moving from a palace to prison and sufferance. My father spoke to me quoting Allah’s messenger (pbuh) to have said that the world is the prison of the believer and the paradise of the disbeliever and that death is the bridge of these to their gardens and the bridge of these to their hellfire».(2)
 
Subsequently, the last act of Imam Hussein (pbuh) prior to his beheading was his smile, as stated in some reports. He smiled after teaching his 
 

(1)  AL-MUQARRAM, Abdul Razzaq, Maqtal al-Hussein (The Slaying of Hussein), second edition, Qum Dar Ath-Thaqafa (publishing house), 1411 A.H., p. 166.
(2)  AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 6, p. 154.
 
 
 
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 household how to smile to death, even the young ones amongst them. For instance, as a test to al-Qassim Ibn al-Hassan (pbuh), who was below the age of puberty, his uncle Hussein (pbuh), asked him, «How do you regard death dearest?» He replied, «I regard death as sweeter than honey».

Imam Hussein (pbuh) smiled to death in Karbala after teaching his companions how to smile in its face. One example is a man named Burair. Just before his martyrdom, he jests with his friend Abdul Rahman al-Ansari. Abdul Rahman says to him, this is not the time for joking. He said to Burair, «Young or old I am, my people knows that I never loved joking. However, I am behaving this way because of the good tidings regarding our destiny. I swear in Allah, shortly afterwards we will meet these people with our swords, fight with them for an hour, and consequently embrace al-Hour al-‘Ein [wives with lustrous eyes in paradise]».(1)
 
May Allah the Exalted bestow His mercy on our martyrs who learned from the commander of the faithful (pbuh) the desire to meet Allah the 
 

(1)  AL-AMEEN, Mohsen, A’yan ash-Shi’a (Lords of Shi’a), audited by Hasan al-Ameen, publishing edition unknown, Beirut, Dar At-Ta’aruf (Publishing House), publishing date unknown, vol. 1, Ps. 601-602.
 
 
 
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 Exalted and from Imam Hussein (pbuh) the way to smile to death. Hence, they recorded this kind of love in their expressive commandments.

This is a will of one of the martyrs of the Islamic Resistance in Lebanon:
«I must knock the door of death. Death surely surprises man once in a lifetime. Therefore, why should I not go after it? Sweet and lovely is death for the way of Allah. I could never find a shorter way to paradise than martyrdom».
 
 
 
 
 
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 The Agony of Death

 

Readying for the Journey to the Afterlife
It is understood that the wise jurisprudent is always prepared for the journey. However, the lusts and forgetfulness of most people obscured this axiom of preparedness for the journey to the afterlife. Therefore, a reminder becomes a necessity.
 
For this reason, the commander of the faithful (pbuh) said loudly during the nights of Kufa, «May Allah have mercy on you! Provide yourselves for the journey because the call for departure has been announced. Regard your stay in the world as very short, and return (to Allah) with the best provision of yours, because surely, in front of you lies a valley, difficult to exit, and residences full of fear and dangers».(1)
 

(1)  Nahjul Balagha, sermon 204, Ps. 458-459.
 
 
 
 
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 His son, al-Mujtaba Hassan (pbuh), repeated the commandment of his father saying, «Provide yourself for your journey and return with your provision before the announcement of your death».(1)

 

Since death surprises man, the commander of the faithful (pbuh) spoke loudly and urgently into the ears of the spiritual people saying, «People, the time is now while the shackles are unfastened, the lamp is luminous, and the door of repentance is open.

Seize it before the quill dries up and the register is sealed causing the cessation of the descent of sustenance and the ascension of deeds. The racetrack is now while the race is tomorrow. No one amongst you knows whether he ends up in heaven or in hell. I ask Allah forgiveness for myself and for you».(2)
 

(1)  AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 44, p. 139.
(2)  AL-MAHMOUDI, Muhammad Baqir, Nahjul As-Sa’adah Fee Mustadrak Nahjul Balagha (The Way of Happiness in Following the Peak of Eloquence), first edition, Beirut, Dar At-Ta’aruf (publishing house), 1977, vol. 3, p. 169.
 
 
 
 
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 In Truth, the Agony of Death Cometh 

«And the agony of death cometh in truth. (And it is said unto him): This is that which thou wast wont to shun».(1)
 
One of the obstacles that can be difficult, based on the previous expression of the commander of the faithful (pbuh), is the agony of death in the midst of the cries and wailing of the family while the dying person on the other side is wagering, remembering and wrestling.
 
The Bidding of the Dying Person
When man falls into trouble in his course of life, he begins a quest to find the points of strength that can save him from his troubles. It seems that the dying person begins to recall the points of strength of his lifetime, hoping that he will find that which can save him from this obstacle. The commander of the faithful (pbuh) reminds us of this issue in his words:
 
«When the child of Adam faces the last day of his life and the first day of his afterlife, his wealth, children and obligations will be replayed. Hence, he looks at his wealth saying I swear in Allah I 
 

(1)  The holy Quran, Surat Q?f (The Letter «Qaf»), verse 19.
 
 
 
 
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 have been desirous and stingy. Therefore, what do you have for me? It replies I can provide you with your shroud.


Next, he looks at his children saying I swear in Allah, I have been a loving person and protector. Therefore, what do you have for me? They say we can put you in your grave and bury you. Next, he looks at his obligations saying I swear in Allah I have been ascetic regarding you. Hence, what do you have for me? They reply we are your companions in your grave and on the day of your resurrection until you and we stand before your Lord».(1)
 
The Memories of the Dying Person
On the stand before the looming divine court, it would be natural for the dying person to recall his deeds, those that may condemn him in the righteous court of justice. Some of the issues that he recalls are found in the words of the commander of the faithful (pbuh), which read, «Pangs of death and grief at losing (this world) have surrounded them. Consequently, their limbs 
 

(1)  AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 6, p. 224.
 
 
 
 
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 become languid and their complexion changes. Then death increases its struggle over them. For some one, it stands in between him and his power of speech although he lies among his people, looking with his eyes, hearing with his ears, with full wits and intelligence. He then contemplates how he wasted his life and in which (activities) he passed his time. He recalls the wealth he collected when he had blinded himself in seeking it, acquiring it from fair and foul sources. Now the consequences of collecting it have overtaken him. He gets ready to leave it. It remains for those who are behind him. They will enjoy it and benefit from it. It will be an easy acquisition for others but a burden on his back, and the man can no longer get rid of it. He thereupon bites his hands out of shame at what is being disclosed to him regarding his affairs at the time of his death.

He dislikes what he coveted during the days of his life and wishes that the one who envied him because of it and felt jealous over him for it should have amassed it instead of himself. Death continues to affect his body until his ears also behave like his tongue (and lose function). He lies among his people, neither speaking with his tongue nor hearing with his ears. He is 
 
 
 
 
 
 
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 casting glances over their faces, watching the movements of their tongues, but not hearing their speech.

Then death increases its sway over him, and his sight is overtaken by death as the ears have been overtaken and the spirit eventually departs his body. He then becomes a carcass among his own people who begin to experience gloominess while near him and start to move away from him. He does not join a mourner or respond to a caller. Then they carry him to a small place in the ground and deliver him in it to (face) his deeds. Consequently, they abandon visiting him».(1)
 
The book Khawatir al-Muhtadir (Memoire of a dying person) reported a sweet story about a man who came to the Prophet (pbuh&hh) telling what his father said while dying, «I wish it were far. I wish it were new. I wish it was complete». The Prophet (pbuh&hh) interpreted his words saying, «He discovered the rewards of walking to the mosque, which was why he said ‘I wish it were far.’ Moreover, a man passed by him suffering the cold and he gave him a ragged garment [for protection]. When he discovered the reward 
 
 

(1)  Nahjul Balagha, sermon 109, Ps. 262-263.
 
 
 
 
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 of the garment, he said ‘I wish it were new.’ In addition, a poor hungry man passed by him while eating and he gave him a loaf from which he had taken a piece. When he discovered its reward he said ‘I wish it were complete’».(1)

The Struggle of a Dying Person - Al-‘Adeela (Abandoning Faith)
One traditional supplication reads, «O Lord, I seek your protection from Al-‘Adeela at death struggle».(2)
 
In Arabic language, Al-‘Adeela means conversion. It refers to an attempt by Satan during the struggle of death of a person who has lost all hope in survival and is no longer aware [of time and place]. Satan attempts to give him false hope for survival providing he converts from righteousness to wrongness.
 
Imam Sadiq (pbuh) was quoted as saying, «Any person struggling with death will be haunted by demons deployed by Satan in order 
 
 

(1)  AL-JAMILI, As-Sayyid, Sakarat al-Mawt (The Agonies of Death), second edition, Beirut, Dar Wa Maktabat al-Hilal (publishing house), 1992, p. 14.
(2)  AL-QUMMI, Abbass, Mafatih al-Jinan (Keys of Paradise), second edition, Beirut, al-A’lami (publishing house), p. 128.
 
 
 
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 to command him to renounce and cause his uncertainty regarding his religion until his soul departs his body. However, he will not succeed with the believers».(1)

Satan remains incapable of converting the believer because Allah the Exalted confirms the faith of a believer. These words interpret the Quranic verse, which reads, «Allah confirmeth those who believe by a firm saying in the life of the world…»(2) The time for this confirmation commences at the time of the visit of the angel of death with the presence of Satan for the purpose of deviating him. Another example of al-Adeela is in a story concerning the sickness of a protégé to Fadeel Bin Ayyad. Fadeel visited him during his death struggle and recited for him Surat Ya-Seen (chapter 36 of the holy Quran). Suddenly the disciple tells his mentor to stop reading this chapter. The teacher responded and asked his student to utter that there is no god but Allah. The student replied that he would not say it because he hated it. Then he died. Al-Fadeel wondered and went home. Later, he saw him in his dream 
 

(1)  AL-KULAINI, Muhammad Bin Ya’coub, Fourou’ al-Kafi (The Branches of the Sufficient), vol. 3, p. 123.
(2)  The holy Quran, Surat ‘Ibr?h?m (Abrahim), verse 27.
 
 
 
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 and asked concerning the reason. He replied that the reason was in three issues. Firstly, I was a talebearer. Secondly, I was envious. 

 

Thirdly, I drank wine due to an illness of mine and the doctor had advised me to drink a cup of wine each year. He told me if you do not drink it, there is no cure for your illness. These three issues were behind my bad sequel.(1)
 
The Gathering of the Spirit
The holy Quran explains the final stage of dying.
 
«Nay, but when the life cometh up to the throat. And men say where the wizard (who can save him now) is? And he knoweth that it is the parting. And agony heaps on agony. Unto thy Lord, that day will be the driving».(2)
 
In other words, when the spirit reaches the collarbones and someone asks the help of doctors, at this stage, no practitioner in this world can help.
 

(1)  AL-QUMMI, Abbass, Manazil al-Aakhirah Wal Matalib al-Fakhirah (The Afterlife Ranks & Glorious Petitions), translated by Hussein Kourani, publishing edition unknown, Beirut, Dar At-Ta’aruf (publishing house), 1991, p. 122.
(2)  The holy Quran, Surat Al-Qiy?mah (The Resurrection), verses 26-30.
 
 
 
 
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 «And agony heaps on agony» means that the dying person’s strength vanishes and he becomes like pieces of skin entwined together. Another meaning refers to the entwining of the severity of this life with the outcome of the afterlife.

 

This is when the angel of death materializes, as the people gather around the dying person without feeling his presence; and how can they do so! The commander of the faithful (pbuh) describes the angel of death asking the human being:
 
«Do you feel him [The Angel of Death] when entering a house? Do you see him when he collects someone’s’ life? How does he take out the life of an embryo in the womb of his mother? Does he enter through any part of her body or did the spirit respond to his call with the permission of its Lord? Or does he reside with him inside her?»(1)
 
«Why, then, when (the soul) cometh up to the throat (of the dying). And ye are at that moment looking. - And We are nearer unto him than ye are, but ye see not -. Why then, if ye are not in
 

(1)  Nahjul Balagha, sermon 112, p. 271.
 
 
 
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 bondage (unto Us). Do ye not force it back, if ye are truthful?»(1)

 

Imam As-Sajjad (The worshiper), Ali Bin al-Hussein (pbuh) was quoted as saying, «The most difficult hours of the son of Adam are three. The hour when he is examined by the angel of death; the hour when he resurrects from his grave; and the hour when he stands before the arms [metaphor] of Allah the blessed and exalted hence, either to paradise or to hell».(2)

How is the Spirit Gathered?
Asked describe death, Imam As-Sadiq (The Honest), Ja’far Bin Muhammad (pbuh) was quoted as saying, «As for the believer, it is sweeter than the sweetest odor; he smells it hence he feels sleepy from the effect of its sweetness followed by the complete elimination of tiredness and pain. As for the disbeliever, it is like the biting of the snakes and stinging of the scorpions, or even worse».(3)
 
The records narrate that Prophet Abraham 
 

(1)  The holy Quran, Surat Al-W?qi`ah (The Inevitable), verses 83-87.
(2)  AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 6, p. 159.
(3)  Same previous source, vol. 7, p. 351.
 
 
 
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 (pbuh) said to the angel of death, «I wish to examine your appearance when you claim the life of the disbeliever. He said, O Abraham, you cannot bear it. He (pbuh) said I want this issue. The angel of death said turn your face. Then he said look. He (pbuh) looked to find that suddenly he is as dark as the dark night, tall as the palm tree with fire and smoke exiting from his nostrils, and his mouth reaching the firmament. Hence, Abraham (pbuh) fainted. Consequently, the angel of death switched back to his normal condition [appearance].

When Abraham (pbuh) regained consciousness, he said O angel of death, had the disbeliever nothing from the horrors of death but your picture, it would have sufficed without the remaining horrors».(1)
 
Moreover, Imam As-Sadiq (pbuh) was quoted as saying, «The messenger of Allah visited a man of his companions who was dying. He (pbuh&hh) said O angel of death be lenient with my companion because he is a believer. He said be happy O Muhammad; I am lenient with each believer».(2)
 
Perhaps the issue of the claiming of life 
 

(1)  AL TUSERKANI, Muhammad Nabi, Laalei Al Akhbar (The Pearls of News), vol. 5, p. 115.
(2)  AL-KULAINI, Muhammad Bin Ya’coub, Fourou’ al-Kafi (The Branches of the Sufficient), vol. 3, p. 136.
 
 
 
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 depends on how hard a human being clings on to his life. For example, the disbeliever who does not believe in another life will cling on tightly to his life; hence, a great struggle with death occurs. On the other hand, the believer is graded. For instance, anyone believing in the afterlife and who is well prepared for it will gladly deliver his spirit. Consequently, the angel of death will pull it as the pulling of the hair out of the wheat grains. Yes, perhaps some believers fear death because of a number of certain deeds and the consequence behind such deeds. Perhaps, the believer whom Imam Moussa al-Kathim (pbuh) visited while struggling with death is one of them. People who were present asked Imam al-Kathim O son of the messenger of Allah, we wish to learn how death occurs and what will be of the case of our companion. He (pbuh) said, «Death is a filter that filters the believers from their wrongdoings…»(1)

 


(1)  AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 6, p. 155.

 

 

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 The Rescuer from the Agony of Death

 

Three issues can help rescuing from the agony of death.
 
The Tenet of the Dying Person
The person who believes in Allah the Exalted and the afterlife while embracing a rigid faith will not be influenced by Satan’s attempt to divert him from righteousness to wrongness.
 
Another issue that can be beneficial at the times of death struggle is one’s conviction in the guardianship of Allah’s messenger (pbuh&hh) and his household (pbut) as well as their God-given stature and one’s confidence that they are alive in the astral world, looking down upon the believers during their lifetime.
 
We can observe this issue contemplating on the method employed while visiting their sacred tombs. For example, the great erudite, sheikh al-
 
 
 
 
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 Kaf’ami stated that if someone wishes to enter the Mosque of the Prophet (pbuh&hh) or any other sacred sites of the Imams (pbut) he must say:

O Allah, I stand by a gate of the gates of the dwellings of Your Prophet (pbuh&hh) while You forbade people from entering but by his permission. Therefore, You said, «O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time, unless permission be granted you».(1) 
 
O Allah, I believe in the sanctity of the owner of this sacred site in his absence equally as I believe it in his presence. I understand that Your messenger and his successors (pbut) are living with You with provision and that they can see my presence, hear my words, and return my greeting. I understand that You obscured from my hearing their words while opening my mind to enjoy my secret conversation with them.(2)
 

(1)  The holy Quran, Surat Al-’A?z?b (The Combined Forces), verse 53.
(2)  AL-KAF’AMI, Taqi Ed-Deen Ibrahim, Mesbah al-Kaf’ami (Al-Kaf’ami’s Lantern), publishing edition unknown, Qum, Ar-Ridha, publishing date unknown, p. 472.
 
 
 
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 The issue that indicates to the living presence of Allah’s messenger (pbuh&hh) is that we, in the midst of our prayer and just before its conclusion, we greet him (pbuh&hh) as if we are addressing a second person who is present. Hence, we say, peace be upon you O Prophet with Allah’s mercy and blessings.

This belief can be beneficial during those hard moments. Allah’s messenger (pbuh&hh) gave these good tidings to the commander of the faithful (pbuh) saying, «O Ali, your adorers will enjoy three places; when their spirits exit while you are present observing them; when they are questioned in their graves while you are feeding them [the words]; when they are presented to Allah while you are there identifying them».(1)
 
The poet of the prophetic household (pbut), Ismail al-Himyari profited from this happy news when he was dying. A black spot like ink appeared on his face expanding until it covered his entire face. Hence, the people present felt gloomy for this issue. Suddenly, a flashing white light appeared in the place increasing until his face illuminated with happiness.
 

(1)  AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 6, p. 200.
 
 
 
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 Next, Ismail laughed happily and said:

Liars they are who said that Ali
Will not save his adorers from failing
I swear in my Lord that I entered Eden
While God pardoned me for my wrongdoings
Be happy O loyalists of Ali
Accept the successor’s guardianship until death
Succeeding him, accept his son’s guardianship
One after another by their qualities
 
Next, he continued saying I testify that there is no god but Allah truly, truly; and I testify that Muhammad is the messenger of Allah truly, truly; and I testify that Ali is the commander of the faithful truly, truly. Consequently, his spirit was collected.(1)
 
There is another sweet story regarding the presence of the prophetic household by the side of a believer. Imam al-Askari, Hassan (pbuh) was quoted reading the story of a believer who was visited by the angel of death while he did not wish to depart this world. The following outcome took place:
 

(1)  Same previous source, p. 194.
 
 
 
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 «Next to his head, he finds the noblest of the prophets Prophet Muhammad the messenger of Allah present on one side while Ali (pbuh) the noblest of the successors on the other side. Next to his legs, Hassan (pbuh) the grandson of the noblest of the prophets is standing on one side while Hussein the noblest of all martyrs standing on the other side. Their private companions and adorers who are second in rank as masters of this nation, after their masters the household of Muhammad peace be upon them, are also standing in a circle.


The dying believer looks at them and addresses them while Allah the exalted conceals his voice from the ears of those present in visitation as He obscures our vision, we the prophetic household and the vision of our private companions, from seeing them. This will render their belief greater in rewards due to the severity of the trial applied by Him on them. Hence, the believer says:

May I shield you with my father and mother O messenger of Allah, the Master of the Pride! May I shield you with my father and




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 mother O the successor of the messenger of Allah, the Lord of Mercy! May I shield you with my father and mother O cubs of Muhammad and his lions, sons and grandsons, O masters of the youth residing in Eden, O you who are neared to the mercy and satisfaction [of Allah]! I welcome you the best companions of Muhammad, Ali and his children. My longing for you has escalated. My happiness has now reached its utmost while you are present. O messenger of Allah! This is the angel of death attendant by my side and I have no doubt that he in his heart understands that I revere you and your brother. Hence, the messenger of Allah (pbuh&hh) would say and so it is. Next, the messenger of Allah (pbuh&hh) comes near the angel of death and says, O angel of death, by the commandment of Allah be lenient to our loyalist, servant, adorer and treasurer of our love. The angel of death replies, O messenger of Allah, command him to look at the preparations that Allah had prepared for him in the gardens. Hence, the messenger of Allah (pbuh&hh) says to him, look up; he looks up and sees that which men of understanding cannot grasp and numbers or math cannot calculate. Consequently, the angel of death says, how can I not be lenient to someone with such rewards while Muhammad and his household are his visitors? O messenger of Allah, had it not 

 

 

 

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 been for Allah’s commandment in making death as an obstacle in leading to these gardens, I would never have claimed his life.

Nonetheless, this servant and adorer of yours is similar to you and the rest of the prophets, messengers and guardians of Allah who tasted death, ordained by Allah. Next, Muhammad (pbuh&hh) says, O angel of death, we are handing our brother to you, so be good to him. Next, he ascends with him to the gardens of heaven while the concealment is removed from the vision of this dying believer. Hence, the believer sees them there [in heaven] after he has seen them by his deathbed. Therefore, he says, «O angel of death? Hurry, Hurry, collect my spirit and do not leave me here. I cannot be patient from meeting Muhammad and his household. Please take me to them. At this point, the angel of death collects his spirit and draws it like the hair is drawn from flour».(1)
 
The Tasks of the Dying Person
The tradition reported a number of tasks that can minimize the agony of death such as:
 

(1)  SHUBBAR, Abdullah, Tasliyat al-Fouad Fee Bayan al-Mawt Wal Mi’ad (Amusing the Heart by Explaining Death and Resurrection), Ps. 57-59.
 
 
 
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 1-         Family Ties: Imam As-Sadiq (pbuh) was quoted as saying, «Whosoever wishes that Allah minimizes his agony of death must keep his family ties and be good to his parents. In doing so, Allah will ease his agony of death and he will never suffer any poverty in his lifetime».(1)

On the same subject, the accounts narrated, «That Allah’s messenger (pbuh&hh) visited a dying young man. He said to him say, I testify that there is no god but Allah; he repeatedly became speechless. Therefore, he asked a woman who was standing by his head. Is there a mother for this young man? She said yes, I am his mother. He (pbuh&hh) said are you dissatisfied with him. She said yes, I have not spoken to him for six years. He (pbuh&hh) said, be satisfied with him.
She said let Allah be satisfied with him mixed with your satisfaction O messenger of Allah. The messenger of Allah said [to him] say there is no god but Allah, and he said it. The Prophet (pbuh) asked him, what do you see? He said, a black man, with ugly appearance, in dirty cloth, with a stinking smell, overwhelming 
 
 

(1)  AS-SADDOUQ, Muhammad Bin Ali, A’mali As-Saddouq, fifth edition, Beirut, al-A’lami (publishing house), 1980, p. 318.
 
 
 
 
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 and suppressing. He (pbuh&hh) said to him, say He Who accepts the little and pardons the gravities, accept from me the little and pardon me for the gravities, You are most forgiving and most merciful. The Prophet (pbuh&hh) asked him, what do you see? He said I see a white man with a beautiful face, sweet odor, nice clothes… I do not see the black one and see that the white one has overwhelmed me».(1)

 

2-         Feeding a Brother: The Prophet (pbuh&hh) was quoted as saying, «Whosoever feeds his brother [in faith], the sweetness [of food], Allah will remove from him the bitterness of death».(2)
 
3-         Clothing a Brother: Imam As-Sadiq (pbuh) was quoted as saying, «Whosoever clothes his brother in winter or summer Allah will oblige Himself to clothe him in the clothes of paradise, ease for him the agony of death, widen for him his grave, and he will meet the angels when resurrected to receive good tidings».(3)
 

(1)  AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 71, p. 75.
(2)  Same previous source, vol. 63, p. 288.
(3)  Same previous source, p. 379.
 
 
 
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 The Rescuer from Al-‘Adeela (The Diversion)

Regarding the issues that can save from Al-‘Adeela, a number of tasks have been
mentioned to be performed by the believer in his life. Here we present some of them:
 
1-         Performing Prayers on Time: A speech of the angel of death reads:
«All households resting in the east or the west, whether townspeople or nomads, I examine them each day five times. I am well acquainted with their youngest and their eldest and I am even acquainted, more than they are, with themselves». Moreover, Allah’s messenger (pbuh&hh) was quoted as saying, «He in fact examines them at times of prayer. Therefore, whosoever practices them regularly on time will be instructed with the testimony that there is no god but Allah and Muhammad is the messenger of Allah, and the angel of death will expel Satan away from him».(1)
 
2-         Practicing the Glorification of Az-Zahraa (pbuh): «Imam Abu Ja’far (pbuh) was quoted as saying, «Whosoever practices the glorification of Az-
 
 

(1)  AL-KULAINI, Muhammad Bin Ya’coub, Fourou’ al-Kafi (The Branches of the Sufficient), vol. 3, p. 136.
 
 
 
 
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 Zahraa (pbuh) after which he asks for forgiveness will be forgiven. It is one hundred utterances, weighs one thousand [good deeds], expels the wicked, and satisfies the Most Merciful».(1)

3-         Spend not the graces of Allah on wrongdoings; never be fooled by the clemency of Allah; be generous to those who celebrate the prophetic household or embrace their love. Imam As-Sadiq (pbuh) wrote to some people saying, «If you wish that your life be sealed with your best deed and that your spirit be collected while you are engaged with the best services, glorify the rights of Allah and never exchange His graces with disobedience. Do not be fooled by His kindness towards you. Be generous to anyone who celebrates our remembrance or embraces our love; whether he is a liar or honest matters not; your intention belongs to you and his lie burdens him».(2)
 
4-         Wearing agate ring: especially the carnelian.
 

(1)  AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 82, p. 332.
(2)  AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 75, p. 195.
 
 
 
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 Proprieties Required for Death Struggle

In the tradition, a number of tasks are preferable for the time of a dying person. Some of them stipulated that they minimize the agony of death. They are:
1-         Directing the dying towards the Kiblah: This means if he sits up his face will be facing the Kiblah. Based on the verdict of some jurists, this issue remains a precautionary obligation and does not lack support [regarding the verdict].(1)
 
2-         Instruct the dying with the two testimonies and make him acknowledge the twelve Imams and the remaining true beliefs.
 
3-         Instruct the dying with the words of relief, which are, «There is no god but Allah the Kind, the Generous. There is no god but Allah the Exalted, the Great. Praise be to Allah the Lord of the seven heavens and the Lord of the seven earths and that, which lies within them and in between them, the Lord of the great throne, peace be upon the messengers, and Praise be to Allah, Lord of the Worlds».
 

(1)  IMAM AL-KHOMEINI, Ruhullah, Tahrir al-Wasilah (Editing the Means), publishing edition unknown, Damascus, Embassy of the Islamic Republic of Iran, 1998, vol. 1, p. 61.
 
 
 
 
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 4-         Instruct the dying person with the following supplication: «O Allah, forgive me for I have disobeyed You repeatedly; accept from me my service though little. O He Who accepts the little and pardons the gravities, accept from me the little and pardon me for the gravities, You are most forgiving and most merciful. O Allah, have mercy on my soul, You are the most merciful».

 

5-         Move the dying to his praying position when the exiting of his spirit becomes more difficult but on one condition, that he experiences no harm.
 
6-         Recite the Quranic chapters of Ya-Seen and As-Safaat coupled with the verse of al-Kursei (the Chair).(1)
 

(1)  Same previous source, p. 61.
 
 
 
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 The Road to the Grave

 

[This is a translation of an Arabic poem]
 
A man is not a stranger in the Levant or Yemen
A man is a stranger when enshrouded and buried
My journey is long and my provision is scarce
My strength has weakened while death haunts me
Wrongdoings of which I am unaware remain mine
Allah knows what I have done in secrecy and in public
Let me mourn and wail over myself
Let me live in commemoration and sadness
Let me shed my tears incessantly
Perhaps an example will save me from them
I see myself lying amongst my household
On my deathbed with their hands turning me over
I see myself lying with wailers around me
Crying and mourning for my death
 
 
 
 
 
 
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 When they brought the doctor to fix me

I knew that day that no doctor could fix me
My death struggle grew larger with death pulling
My spirit from each vein with no kindness or leniency
Suddenly the spirit is taken away in a gargle
And my saliva became bitter after my gargle
 
The tradition recounted that some announcements must escort the human being during his funeral preparations and procession to his grave.
 
Announcement during the Spirit’s Detachment
The first announcement that occurs when the spirit departs the body consists of three calls. They are:
 
Son of Adam:
- Did you abandon the world or did the world abandon you?
- Did you harvest the world or did the world harvest you?
- Did you kill the world or did the world kill you?(1)
 

(1)  AL TUSERKANI, Muhammad Nabi, Laalei Al Akhbar (The Pearls of News), vol. 4, p. 240.
 
 
 
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 These are the calls that explain the result of the struggle between the human being and the world. Who is the winner and who is the loser?

 

The tradition recounted that the human spirit, after departing the body, remains floating around, watching and listening. However, this is the time when it is neither the eye that sees nor the ear that hears.
 
In some of his conquests, Allah’s messenger (pbuh&hh) approached some of the slayed polytheists and said to them, «Did you find what God has truly promised you?»
 
One of his companions said to him, O messenger of Allah, they are dead, how can you speak to them?
 
The Prophet (pbuh&hh) replied, «They hear more than you do».(1)
 
One of the touching stories is the event that took place between the learned scholar AL-JAZAERI and his mentor and expert scholar, Sheikh AL-MAJLISI, the author of Bihar al-Anwar (Oceans of Light). They both had made a pledge to each other that whoever dies first would visit 
 
 

(1)  AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 6, p. 207.
 
 
 
 
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 the other in his sleep and tell him about the reality that has been exposed to him [after dying].

 

The reason behind this covenant was that Sheikh AL-MAJLISI, with his knowledge and strong piety, had a rich lifestyle with numerous servants and mansions. Scholar AL-JAZAERI would protest this pattern of lifestyle.
 
Allah the Exalted ordained that AL-MAJLISI die before AL-JAZAERI. One week later, as the latter visited the grave of his mentor in order to recite for his soul some verses of the Quran, and wail for his death, sleepiness overcame him and he fell asleep by the grave. In the world of vision, he sees sheikh AL-MAJLISI in his best image. Hence, he asked him concerning his situation and he replied, «Son, understand that when I became morbidly ill, my illness started to worsen gradually. As I was suffering this painful condition, a visitor came to me wearing the clothes of an honorable man. He sat and placed his hand on the toes of my leg asking how you feel. Did the pain ease? I said I could feel easiness and comfort in the part where you placed your palm while the illness continues in the rest of my body above it. Hence, he began moving his hand up gradually until it reached the position of my heart inside my chest.
 
 
 
 
 
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 I felt that the pain had vanished entirely only to discover that my body was a corpse placed at one side of my house while I was standing next to it looking with amazement and confusion. The household, dear ones and neighbors were circling the coffin crying, mourning, wailing, and adhering to the body, expressing all kinds of love. On my part, I would tell them shame on you, you were always too busy to see me. Lo, you are crying and wailing for me when I am no longer ill and there is nothing wrong with me thanks to Allah. However, they could not hear my words or listen to my advice.

He continues his story, when I was laid down in my grave, a caller called saying, my servant, O Muhammad al-Baqir, what did you prepare for a day like this day? I began counting the good deeds of mine and he would not accept them from me… The caller repeated the same call and I became confused. I recalled one day when I was passing by the main market and noticed some people circling one of the believers, striking and swearing him, asking for their rights from him while he could not pay them anything. He asked them to give him more time and they refused. Therefore, I yelled in their faces. Shame on you, 
 
 
 
 
 
 
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 come with me and I will pay to you his debt. I took the man to my house, honored and revered him as well as paid all his debts. Consequently, I presented the details of this issue to my Lord and He accepted it from me, forgave me, and the call winded down. Next, he commanded that a door of His mercy be opened opposite my face into gardens of delight from where the breath of life and plenty begins to reach me incessantly and overwhelmingly. My resting place, which you see [visit], has been made spacious for me without boundaries by the will of God. I have been living in bliss ever since with all kinds of blessings. I receive comfort from anyone who visits me of the believers. I benefit from the supplications of the righteous people and the recitations of the pious. I can observe them from a place where they cannot see me in this safe position. Therefore, «Honorable Master. Had I not possessed this reverence and greatness coupled with what you have seen from my passed richness, how could I have helped that poor believer and saved him from the hands of those several creatures».(1)

 


(1)  This clause can be found in the «Bihar al-Anwar» book’s attachment, which also includes the definition and translation of the book.

 

 

 

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 Announcement during the Washing Procedure 

The second announcement comes from heaven while the dead is placed on the washing table. It also consists of three calls that read:
 
Son of Adam:
Where is your strong body? So feeble you are!
 
Where is your eloquent speech? So silent you are!
 
Where are your loved ones? So lonely you are!(1)
 
The reports describe the difficult situation of the dead when the cleanser enters and begins to take the ring of youth off his finger, to take the wedding dress off the bride, lifting the turban of knowledge off the heads of scholars and sheikhs. At this point, the spirit of the dead loudly announces, deafening all the creatures except the two weights, O cleanser, in the name of Allah, take my clothes off gently, the angel of death has just finished questioning me. When the water is poured over him, the spirit announces again
 

(1)  AL TUSERKANI, Muhammad Nabi, Laalei Al Akhbar (The Pearls of News), vol. 4, p. 240.
 
 
 
 
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 saying I ask you in the name of Allah O washer, let your water poured on me be neither hot nor cold. After the wash, the spirit announces again I ask you in the name of Allah O washer, be gentle, my body has been injured by the exit of the spirit.

 

Announcement during the Enshrouding Procedure
Once the dead person is enshrouded, another announcement launches consisting also of three calls which are:
 
Son of Adam:
You are going on a long journey without provision.
 
You are exiting your home with no return.
 
You are ending inside a daunting house!(1)
 
The shroud is the answer. The man in the last hour of his life asks his money, which is looming before him, what can I obtain from you? Take your shroud from me is the reply.(2) Regardless of how rich someone may be, all that he can take from his money to his grave is simply the shroud. 
 

(1)  Same previous source, vol. 5, p. 240.
(2)  AL-KULAINI, Muhammad Bin Ya’coub, Fourou’ al-Kafi (The Branches of the Sufficient), vol. 3, p. 231.
 
 
 
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 Therefore, the believer must ornament it with good faith and good deeds.

Perhaps the narrated preference that instructs us to imprint the shroud with the supplication of the Greater Jawshan comes in the framework of beseeching Allah the exalted through the unification faith. The supplication contains the one thousand blessed names of Allah the Exalted. The tradition recounted that whosoever writes down this supplication on his shroud, Allah will spare him from the inferno.(1)
 
The Shroud of Salman (May Allah take pleasure in him)
One of the sweet stories reported that writings have been made on the shroud, they were recorded by the commander of the faithful (pbuh) on the shroud of Salman, the Persian (May Allah be pleased with him). It reads:
 
I came to a generous host without provision
Of the good deeds and the pure heart
Carrying provision is the ugliest of all
If the visitation is paid to a generous host
 

(1)  AL-MIRZA AN-NOURI, Mustadrak al-Wasa`el (Following the Means), vol. 2, p. 232.
 
 
 
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 Announcement during Funeral Procession

When the dead person is carried away in a funeral procession, another announcement emerges consisting also of three calls: 
 
Son of Adam:
Blessed you are if you are righteous.
 
Blessed you are if Allah accepts you.
 
Cursed you are if Allah rejects you!
 
The tradition recounted that Imam as-Sadiq (pbuh) was quoted as saying, «If a believer dies, seventy thousand angels accompany him to his grave».(1)
 
On this issue, the tradition narrated that the Prophet (pbuh&hh) said to the commander of the faithful (pbuh) following the funeral procession of a dead believer, «He has been escorted by seventy thousand guardian angels; each guardian equals seventy thousand angels. I swear in Allah, he simply gained this issue for loving you O Ali».(2)
 

(1)  AL-HAKEEM Mohsen, Mustamsak al-‘Urwa al-Wuthqa (The Handle of the Firm Handhold), third edition, Beirut, Dar Ehyaa At-Turath Al-Arabi, 1968, vol. 4, p. 182.
(2)  AL TUSERKANI, Muhammad Nabi, Laalei Al Akhbar (The Pearls of News), vol. 4, p. 242.
 
 
 
 
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 In addition, the two Imams who are renowned as As-Sadiqayn, Imam al-Baqir and Imam as-Sadiq (pbut) were quoted as saying:

«If a disbeliever dies, seventy thousand guards of hell accompany him to his grave. Hence, he would call upon his carriers with a voice heard by everything except the two weights saying I wish I could be given another chance to be among the believers. He adds, take me back hopefully I will spend my legacy on good deeds. However, the guards of hell answer him negatively saying these are only words. Next, an angel calls upon them saying, had he been given a second chance, he would have reengaged in that which has been forbidden for him…»(1)
 
Bidding last farewell to the believers is a preferable deed underlined by the Islamic religion. The tradition recounted, «Whosoever marches in a funeral procession will gain with each step, before his return, one hundred thousand and a thousand good deeds. Moreover, he will be pardoned for one hundred thousand and a thousand bad deeds».(2)
 

(1)  Same previous source, vol. 6, p. 222.
(2)  AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 78, p. 384.
 
 
 
 
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 Announcement during the Prayer for the Dead

When the dead is placed down for prayer [for his soul to rest], an announcement emerges consisting of three calls:
 
Son of Adam:
Every action of yours will manifest at this time.
 
If your action is good, you will see goodness.
 
If it is evil, you will see evilness!
 
Allah the Exalted legislated the prayer for the dead as a kind of mercy for him and at the same time strongly encouraged that it be performed, as we will see in the tradition, which reads, «Whosoever prays for the dead, seventy thousand and a thousand angels will pray for him and his wrongdoings of the past will be forgiven».(1)
 
According to Islam, this is how a prayer for the dead is simply performed:
Exclaiming five times that Allah is Great [Allahu Akbar]. After the fourth exclamation, we pray for the dead especially saying, «O Allah, we only knoweth that good has come out of him».
 

(1)  Same previous source, vol. 78, p. 348.
 
 
 
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 In this sense, the praying person indicates in such testimony to the illuminating points in the past life of the dead, even if it means simply his faith.

Imam as-Sadiq (pbuh) was quoted as saying, «If forty people attend the funeral of a dead person and say O Allah we only knoweth that good has come out of him, Allah the Exalted will say I accept your testimony and forgive him for that which you do not knoweth».(1)
 
Announcement during Burial
When the dead person is placed on the edge of his grave, another announcement emerges consisting of three calls:
 
Son of Adam:
- You were laughing on my surface and now you are crying in my belly.
 
- You were joyful on my surface and now you are sad in my belly.
 
- You were fluent on my surface and now you are silent in my belly.
 

(1)  AL-KULAINI, Muhammad Bin Ya’coub, Fourou’ al-Kafi (The Branches of the Sufficient), vol. 3, p. 254.
 
 
 
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 It is preferable to place the dead person down at a distance of two or three ells in length before the grave and be patient with him for a short period. Then bring him nearer and be patient with him for a short period. Lastly, place him down at the edge of his grave, as a sign of giving him more time, before placing his corpse in his new and last resting place.

May Allah find pleasure in Yunus (Johan) who said, «When you bring the dead to the edge of his grave, give him time because he will be preparing himself for questioning?»(1)
 
 

(1)  AL-HORR AL-’AMILY, Muhammad Bin al-Hassan, Wasa’el ash-Shi’a (The Means of the Shiites), audited by Abdul Rahim Ash-Shirazi, fifth edition, Beirut, Dar Ehyaa At-Turath al-Arabi, 1983, vol. 2, p. 838.
 
 
 
 
 
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 Loneliness in the Grave

 

[This is a translation of some verses of an Arabic poem]
Hence, they put me down slowly in my grave
Forwarding one of them to lay me down inside
He uncovers the shroud of my face letting me see
With his eyes shedding some tears over me
The tradition said cover him with dust and seize the moment
In seeking rewards from the Generous Merciful
In the dark grave, there is neither a mother nor
A loving father or brother who can comfort me
 
One day, Allah’s messenger (pbuh&hh) noticed that some people were gathering. He asked his companions, what is the meeting about? They replied that this is a funeral. Hence, the Prophet (pbuh&hh) hastened towards the dead person, sat by his knees and cried until his tears 
 
 
 
 
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 moistened his gown. Next, he (pbuh&hh) said, «Brothers, be prepared for a day like this day».(1)

In addition, the commander of the faithful (pbuh) was quoted as saying, «The grave repeats every day; I am the house of alienation; I am the house of dust; I am the house of loneliness; I am the house of worms and pests».(2)
 
Preparation for the Time of Loneliness
At this point, the guardians of Allah the Exalted would explain the preparations required to be ready for such a stage. For instance, the tradition recounts As-Sayyida Fatima Az-Zahraa (pbuh), when her demise came, to have commanded her husband Ali (pbuh), «If I die, you yourself wash me, enshroud me, recite the prayer of the dead for me, lay me down in my grave, inhume me, level my grave, sit by my head facing my face, and recite repeatedly the Quran and supplications. This is the time when the dead requires comfort from the living».(3)
 
 

(1)  AL-QUMMI, Abbass, Manazil al-Aakhirah Wal Matalib al-Fakhirah (The Afterlife Ranks & Glorious Petitions), p. 44.
(2)  AL TUSERKANI, Muhammad Nabi, Laalei Al Akhbar (The Pearls of News),
(3)  AL-QUMMI, Abbass, Manazil al-Aakhirah Wal Matalib al-Fakhirah (The Afterlife Ranks & Glorious Petitions), p. 44.
 
 
 
 
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 In addition, the tradition recounted that Prophet Jesus (pbuh) cried for his Mother Mary (pbuh) after her death and said, «Mother, would you like to return to this world? She said yes, in order to spend a very cold night in prayers and spend a very hot day fasting. Son, the journey is horrifying».(1)

Asked what is bothering you, a number of intelligent people quoted Sheikh al-Bahaei, who was regretful at the time of his death, to have said, «What do you think about someone traveling on a long journey without provision, residing in a grave without a companion, and facing a trial of justice without proof».(2)
 
The Companion during Loneliness
Now we discuss the issues that can assist in comforting the believer against the loneliness of the grave. We can classify them in the following three categories:
 
1- The Tenet of the Dead:
The prophet’s companion, Abi Saeed al-Khidri reported Allah’s messenger (pbuh&hh) 
 

(1)  Same previous source, p. 130.
(2)  Same previous source, p. 44.
 
 
 
 
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 to have said to Ali, «O Ali, be joyful and deliver the good tidings; your Shiites [supporters] will neither suffer regret at death, nor loneliness inside the grave or sadness on Resurrection Day».(1)

 

Man’s good deeds added to his tenet - «Unto Him good words ascend, and the pious deed doth He exalt..».(2) - will ornament his grave and pave the road for him, easing his path towards the breath of life, and plenty, and a Garden of delight. For example, the tradition reported Imam as-Sadiq to have said, «No grave exists unless it says three times a day: I am the house of dust; I am the house of affliction: I am the house of worms. When the faithful servant enters, it says welcome. I swear in Allah that I loved you when you walked on my surface. Therefore, what do you expect once you are inside my belly? You will see it. Next, a great distance expands before his eyes, and a door opens widely for him to see his place in heaven. Suddenly, a man appears who is so beautiful no eyes have ever seen the like before.
 
 

(1)  AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 7, p. 198.
(2)  The holy Quran, Surat F??ir (Originator), verse 10.
 
 
 
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 Hence he says, servant of Allah, I have never seen anything that is more beautiful than you are. He replies I am your good opinion that you embraced and your good deed that you performed. Next, his spirit is escorted to heaven where he sees his place, and lastly he is told to sleep in tranquility. The breath of heaven continues striking his body while he senses its delight and goodness until he is resurrected».(1)

 

The words «good opinion» in the above speech refers to the good faith. The good deed, although its examples are numerous, yet some good deeds in particular can be beneficial for the loneliness of the grave as follow below.
 
2- The Deeds of the Dead
 
a- Finding comfort with Allah the Exalted
Perhaps the first issue that can be beneficial to the believer and needed to ease his loneliness in his grave is his relationship with Allah the Exalted. This is represented by his standing before Him in prayer and beseeching Him to the point where he feels deeply the 
 

(1)  AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 6, p. 266.
 
 
 
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 companionship of Allah the Exalted mixed with comfort, staying late at night in supplication, alone with Him without another listener. An example of these supplications reads, «My support in my grief and my companion in my hardships».(1)

 

Another example reads, «My God, if my death is approaching and my deed did not take me nearer to You, I have made my confession to You regarding my sin as a method for my pardon. My God, if You grant forgiveness there is no one worthier than you are in being merciful. If You torture there is no one that is more just than You are regarding judgment. Be merciful to my alienation in this world, my trouble at death, my loneliness inside the grave, and my gloominess inside the shroud».(2)
 
When beseeching Allah the Exalted, the tradition reported Imam as-Sadiq to have said, «Dear God, bless me at death. Dear God, help me in my death struggle. Dear God, help me from the gloominess of my grave. 
 

(1)  AL-QUMMI, Abbass, Mafatih al-Jinan (Keys of Paradise), p. 225.
(2)  Same previous source, p. 22.
 
 
 
 
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 Dear God, help me from the constriction of my grave. Dear God, help me from the darkness of my grave. Dear God, help me from the loneliness of my grave…»(1)

 

b- Completion of Bowing
The tradition reported Imam al-Baqir (pbuh) to have said, «Whosoever completes his bowing will never examine loneliness inside the grave».(2)
 
The minimal completion of bowing can be achieved correctly based on the field of jurisprudence. Therefore, one should not perform it like the person whom the Prophet (pbuh&hh) has seen inside the mosque. He performed it in a way that as soon as he bowed, he quickly prostrated, and as soon as he prostrated he quickly rose up. Speed can be harmful regarding the correctness of the prayer. Hence, the prophet commented regarding his prayer saying, «He pecked exactly like the crow. If he dies with this form of prayer he dies embracing a different religion than mine».(3)
 

(1)  AT-TOUSI, Muhammad Bin al-Hassan, Tahtheeb al-Ahkam (Verdicts Rectification), audited by Hassan al-Kharasani, third edition, Beirut, Dar al-Adwaa (publishing house), 1985, vol. 3, p. 93.
(2)    AL-KULAINI, Muhammad Bin Ya’coub, Fourou’ al-Kafi (The Branches of the Sufficient), vol. 3, p. 321.
(3)    Same previous source, vol. 3, p. 268.
 
 
 
 
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 The most elegant perfection of bowing is in fact the bowing that was explained in the book Mesbah Ash-Shari’ah (The Lantern of Doctrine), quoting Imam As-Sadiq (pbuh) to have said, «A servant of Allah bowing genuinely will be, by Allah the Exalted, ornamented with the light of His radiance, overshadowed by the shades of His pride, and dressed with the clothes of His chosen ones.

Bowing comes first and, prostration comes second. Hence, whoever performs the first will make the second valid. Bowing requires good conduct while prostration means nearness. Therefore, not anyone with misconducts is valid for nearness.
 
Consequently, bow for God with a humble heart, be submissive fearing His authority. Lower thy wing [in submissiveness] fearing that it is possible to miss the benefits of bowing».(1)
 
c- Celebrating Unification 100 Times 
The tradition recounted that, «Whosoever utters each day one hundred times (La Elaha Ellallah Al-
 

(1)    AN-NOURI, Hussein, Mustadrak al-Wasa`el was Mustanbat al-Masa’el (Following the Means & Inferring the Issues), audited and published by Mo’assasat A’l Albayt Le Ehyaa At-Turath (publishing house), first edition, Qum, 1407 A.H. vol. 2, p. 484.
 
 
 
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 Malikul Haqqul Mubin [There is no god but Allah the King, the Manifest Truth]) will be safe from poverty and from the loneliness of the grave, will draw richness, and the gates of heaven will open for him».(1)

 

d- Reciting Surat (Chapter) Ya-Sin before Sleeping
«Whosoever recites Surat Ya-Sin wishing simply the satisfaction of Allah the Exalted, Allah will forgive him and grant him the rewards of someone who read the entire Quran twelve times. Reciting Surat Ya-Sin for any patient [with terminal illness] will overwhelm him with ten angels multiplied by each letter, and they will rise before him in rows, asking for his absolution, witnessing his spirit’s collection, walking in his funeral procession, praying for him, and witnessing his burial. Moreover, any patient who recites it while struggling with death or has it recited for him will be visited by Ridwan, the treasurer of heaven, who will give him a drink from the drinks of heaven…»(2)
 
 

(1)    AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 84, p. 322.
(2)    AN-NOURI, Hussein, Mustadrak al-Wasa`el was Mustanbat al-Masa’el (Following the Means & Inferring the Issues), vol. 4, p. 322.
 
 
 
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 e- Visiting the Patient 

The tradition recounted that, «Whosoever visits a patient, Allah will assign an angel to visit him in his grave until the time of his resurrection».
 
In addition, Imam Abu Ja’far, as-Sadiq (pbuh) was quoted as saying, «Part of the words that Moses (pbuh) used beseeching his Lord reads, ‘Lord, tell me what is the reward for someone who visits a patient?’ His Exaltedness said, ‘I will assign an angel that will visit him in his grave until the time of his resurrection’».(1)
 
3- The Deeds of the Believers for the Sake of the Dead
 
a- Charity
Allah’s messenger (pbuh&hh) was quoted as saying, «Nothing is harder to the dead than the first night. Hence, bestow mercy on your dead paying charity».(2)
 
b- The Prayer of the Night of Loneliness
The previous speech continues, «If you are unable, let someone perform two Rikaas (2-part 
 

(1)    AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 78, p. 217.
(2)    Same previous source, vol. 88, p. 219.
 
 
 
 
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 prayer). In the first part, he reads Surat al-Fatiha (the Opening Chapter) one time, and Surat At-Tawhid (the Unification Chapter) two times. In the second part, he reads Surat al-Fatiha (the Opening Chapter) one time, Surat At-Tak?thur (Abundance Chapter) ten times. Lastly, he greets to end his prayer and says, ‘My God, bestow your blessings on Muhammad and the Household of Muhammad. Deliver its rewards to the tomb of the dead So-And-So’.

At this point, Allah will deploy one thousand angels to his grave with each angel carrying a dress and absolution while his grave will expand against narrowness until the day when the trumpet is blown. Moreover, the praying person will be rewarded with the value of everything that the sun rises upon coupled with forty grades (of honor)».(1)
 
The tradition recounted another form of prayer for the night of loneliness. It comes in the following procedure. One must pray two Rikaas. In the first, he reads Surat al-Fatiha (the Opening Chapter) one time and Ayat al-Kursey 
 

(1)    AL-QUMMI, Abbass, Manazil al-Aakhirah Wal Matalib al-Fakhirah (The Afterlife Ranks & Glorious Petitions), Ps. 44-45.
 
 
 
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 (The Chair Verse) one time. In the second, he reads Surat al-Fatiha (the Opening Chapter) one time and Surat al-Qadr (The Power Chapter) ten times. After salutation he says, «My God, shower blessings on Muhammad and the Household of Muhammad and deliver its rewards to the tomb of So-And-So». He must mention the name of the dead person instead of So-And-So.(1)

 

The Value of the Loneliness Prayer (Salat al-Wahsha)
Sheikh An-Nuri (RIP) narrated quoting his mentor Sheikh Aabadi (RIP) to have said:
It is a habit of mine that whenever I receive news that someone of the loyalists of the Prophet’s Household (pbut) has died, I would pray two Rikaas in his favor on the night of his burial, whether he is or is not an acquaintance of mine. No one knew I did it.
 
One day, I met a friend on the street. He said, yesterday in my dream I saw So-And-So who died recently. I asked him about his situation and about what happened to him after death.
 
He said I was facing hardship and trial... I was 
 
 

(1)    Same previous source, p. 45.
 
 
 
 
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condemned with punishment. However, the two Rikaas that were performed by So-And-So – stating your name – saved me from punishment. Let Allah bestow mercy on his parents for this favor that resulted in my good turn.

Sultan Aabadi said that consequently my friend asked me about the prayer that I performed. Hence, I told him of my consistent habit towards the dead.(1)

 

(1)    Same previous source, p. 45.
 
 
 
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 The Pressure of the Grave

One of the horrible stations and obstacles of the grave is defined as «The pressure of the grave or the constriction of the grave». We can extract this definition from the several reports quoted from the Prophet (pbuh&hh) and his Household (pbut). For instance, Imam As-Sadiq (pbuh) was quoted to have said, «When Ruqayyah – the daughter of the Prophet or his foster daughter, it matters not – died, Allah’s messenger (pbuh&hh) stood by her grave and raised his hands towards the heavens with his eyes tearing. They said, O messenger of Allah, we noticed that you looked up to the sky with your eyes tearing. He (pbuh&hh) said, ‘I beseeched my Lord to be kind to me in keeping Ruqayyah safe from the constriction of the grave’».(1)
 
 

(1)    AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 6, p. 217.
 
 
 
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 There is also a story about the noble companion Sa’ad Bin Ma’az. The story reports that the Prophet (pbuh&hh) said after his burial, «Saad has been afflicted with the constriction».(1)

There is also a story about the noble Lady Fatimah Bint Asad (May Allah be pleased with her). The story reports that the Prophet (pbuh&hh) slept in her grave prior to her burial. He explained that the reason was that he wanted to secure her from the constriction of the grave. Moreover, the Prophet (pbuh) was quoted to have said, «Every believer shall experience a constriction of his own».(2)
 
However, there will be exceptions regarding such generalization.
 
Pressurizing the Unburied
It seems that the grave does not indicate to the subterranean location alone. Instead, it includes the circumstances that the human being experiences even if it is atmospheric. For instance, the tradition recounted that when Yunus asked the Imam (pbuh) about the crucified 
 

(1)    Same previous source, p. 220.
(2)    Same previous source, p. 232.
 
 
 
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 person, and whether he would experience the sufferance of the grave, the Imam (pbuh) replied, «Yes, Allah the Exalted commands the air to compress him».(1)

How does the pressure of the grave work?
Several learned scholars memorized the reported scripts of the tradition explaining that the pressure of the grave is simply a powerful constriction of the human material body.
 
Some of these scripts were reported from the Noblest Prophet (pbuh) to have said, «If a dead person is placed in a tomb and the dust is heaped on him, his wife and children will cry, our lord, our noble! Hence, the assigned angel will say [to the dead] do you hear what they are saying. He says yes. He says to him were you the noble one. The servant says that these are their words; I wish they kept silent. Hence, the grave constricts him and his ribs interlace while he proclaims in his grave, lo! My broken bones. Lo! My humiliating situation? Lo! My remorse! Lo! My hardest questioning!»(2)
 
 

(1)    AL-KULAINI, Muhammad Bin Ya’coub, Fourou’ al-Kafi (The Branches of the Sufficient), vol. 3, p. 241.
(2)    AL TUSERKANI, Muhammad Nabi, Laalei Al Akhbar (The Pearls of News), vol. 5, p. 29.
 
 
 
 
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 The commander of the faithful (pbuh) was quoted to have said, «When the disbeliever is buried the earth says you are not welcome. You have been one of the most hated people who walked on my surface.

 

Therefore, now that I am your guardian, I will show you my craftiness against you. Hence, it embraces him until his ribs join together».(1)
 
However, another trend explains differently the pressure as being simply a surprising shock when moving to the other new world. The explanation of this issue launches from the fact that the motivating issue of man and his emotions towards any developments depends on his knowledge with these developments. For example, if someone is sitting somewhere and there is a snake approaching him, he will not react to such an event as long as he remains unaware of it or of its happening. On the contrary, if he realizes that the snake is approaching he will react with precaution and perhaps will tremble with fear.
When the loyalist believer, whose heart is filled 
 

(1)    AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 6, p. 219.
 
 
 
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 with passion towards Imam al-Mahdi (May Allah hasten his advent), is present in Hajj, circling the holy Kaaba, Imam al-Mahdi (May Allah hasten his advent) might be circling beside him. Perhaps, the pilgrim will have his side adhered to his blessed side. However, the believer remains unaware of the person circling beside him. Therefore, as long as the believer remains unaware of the person circling beside him, he will not react. On the other hand, what would be of his attitude had he known that the last holy person on earth, the seal of the commanders, was circling next to him?

As a result, we understand that the issue that motivates the human being is not the realistic existence or presence of the object or person. Instead, it is his knowledge of such presence that motivates him.
 
This knowledge comes in grades. Hence, the strength of the reaction and emotion towards it depends on the strength of each grade.
 
Therefore, if a human being wishes to open a door, behind which a predatory beast is lurking, his emotions and reactions will vary based on the following conditions:
 
 
 
 
 
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 Firstly: The person does not assume [is unaware] that such a beast is present; hence, the level of his emotion will be extremely high because of the surprise lurking ahead. The issue might even result in his fainting or worse.

 

Secondly: The person does assume that such a beast is present; hence, it will be normal for him to be prepared at some level, based on the value of such an assumption. It is also clear that the level of his emotion will depend on the level of his assumption. However, it is usually lesser in degree than that of the first condition.
 
Thirdly: The person is aware of the presence of a lifeless mummified beast, which he has yet to see. At this point, when he opens the door and sees it, the level of his emotion takes place depending on the level of his conviction [Is this beast truly lifeless or is it not?]
 
These conditions explain the opinion saying that the pressure of the grave is simply the shocking surprise.
 
For instance, the person who does not believe initially in the afterworld will suffer an extreme pressure of the grave, the most shocking surprise that will take him to his new world for which he is unprepared.
 
 
 
 
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 The person, who assumes that another world exists yet remains uncertain and hence unprepared, will also suffer the surprising shock or the pressure of the grave, depending on the level of his uncertainty.

 

The person, who is certain of the existence of the afterworld, whose mind and heart are engraved with such certainty, and has prepared the suitable provision for it, will not be surprised. Therefore, he will not experience the pressure of the grave or the shocking surprise. Instead, there will be an ornamental reception for him by the welcoming new land to the new world that he yearns for and to which he belongs.
 
People of the last condition are few. Abu Baseer asked Imam As-Sadiq (pbuh) about this issue saying can anyone escape the pressure of the grave. The Imam (pbuh) said, «We seek Allah’s protection from it. Few are those who will escape the pressure of the grave».(1)

The Reasons for the Pressure of the Grave
Based on the previous trend regarding the 
 

(1)    AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 6, p. 261
 
 
 
 
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 nature of the pressure of the grave, the main reason for it resides in the dogmatic knowledge. However, the narrations indicated to behavioral reasons behind such pressure that harmonizes with such explanation. The behavioral deviation from the straight path of perfection mirrors in its background weak faith and poor knowledge. Here we present some of these reasons:

 

1- Wasting Graces:
Allah’s messenger (pbuh&hh) was quoted as saying, «The pressure of the grave represents a penance for the believer due to his wasted graces».(1)
 
2- Bad Behavior towards Wives:
Imam As-Sadiq (pbuh) was quoted as saying, «Allah’s messenger (pbuh&hh) was visited and told that Saad Bin Ma’az had died. Allah’s messenger (pbuh&hh) rose and his companions rose with him and he (pbuh&hh) commanded Saad’s washing procedure while he stood at the jamb of the door. Once embalmed, enshrouded and carried in his coffin, Allah’s messenger (pbuh&hh) followed him without his gown or shoes. He (pbuh&hh) walked by the right side of the coffin once and by the left 
 
 

(1)    Same previous source, vol. 1, p. 221.
 
 
 
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 side another until he reached the grave. Allah’s messenger descended placing him in his grave and leveling the clay on him and started saying hand me a stone, hand me some moist dust, and he closed the gaps in the clay. When he finished and poured dust on him leveling his grave, Allah’s messenger (pbuh&hh) said, I truly know that he will be tried and that affliction will reach him. However, Allah loves the servant who perfects his job. After leveling the dust on him, Umm Saad said be happy in paradise O Saad. Allah’s messenger (pbuh&hh) said O Umm Saad, silence! Do not enjoin on your Lord; Saad has been stricken with constriction. Allah’s messenger returned and the people returned. They said O messenger of Allah, we saw you doing with Saad something you have never done with anyone. You followed his funeral without a gown or shoes. He (pbuh) said that the angels were without gowns or shoes, hence, I consoled with them. They said you were walking on the right side once and on the left another. He said my hand was in the hand of Gabriel, walking where he walks. They said you commanded his washing procedure, prayed in his funeral, placed him in his grave and said that Saad has been stricken with constriction!

 

 

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 He (pbuh&hh) said yes, his behavior with his wife was bad».(1)

3- Tale bearing:
Imam Ali (pbuh) was quoted as saying, «Suffering in the grave results from tale bearing».(2)
 
4- Carelessness regarding Cleanliness:
The tradition recounted that part of the reasons behind the suffering in the grave is carelessness regarding urine and avoiding purity from it. The previous speech quoted from Imam Ali (pbuh) continues reading, «Suffering in the grave results from tale bearing and urine».(3)
 
The speech continues reading, «… and the man distances from his wife», meaning staying away from her, which refers to bad behavior with the wife.
 

(1)    AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 6, p. 22.
(2)    AS-SADDOUQ, Muhammad, ‘Elal Ash-Sharae’ (The Reasons for the Doctrines), first edition, Beirut, al-A’lami (publishing house), 1988, vol. 1, p. 360.
(3)    Same previous source.
 
 
 
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What Saves from the Pressure of the Grave?

 What Saves from the Pressure

of the Grave?
 
After saying earlier that one’s belief in the afterworld can help eliminate or minimize the surprising shock that we discussed, the narrations recounted several exercises that can also minimize the pressure and punishment of the grave. Here are some of these exercises:
 
1- The believer’s services
 
a- Night Prayer
Several reports explained the merits and value of the night prayer. It is the honor of the believer as described by Imam As-Sadiq (pbuh) when he was quoted to have said, «The honor of the believer is in the night prayer».(1) In addition, it is the lantern illuminates the night of the residents of heavens. 
 

(1)    AL-KULAINI, Muhammad Bin Ya’coub, Fourou’ al-Kafi (The Branches of the Sufficient), vol. 3, p. 488.
 
 
 
 
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 For example, Imam As-Sadiq (pbuh) was quoted as saying, «Houses inside which prayers are performed at night by reciting the Quran illuminate for the residents of heavens like the stars in sky illuminate for the residents of the earth».(1) 

 

Furthermore, «It beautifies the face, enhances the manner, sweetens the odor, ordains subsistence, pays off the debt, eliminates gloominess, and clears the vision», quoted also from Imam As-Sadiq (pbuh).
 
Moreover, the night prayer helps in saving the believer from the effects of the pressure of the grave. For example, Imam Ar-Ridha (pbuh) was quoted as saying, «Give attention to the night prayer. Any servant, who wakes up at the last part of the night in order to pray eight Rikaas plus the two Rikaas named as-Shafe’ and one Rik’a named al-Witr, after which he asks forgiveness in his Qonout (Raising palms up in submissiveness) seventy times, will be protected from the punishment of the grave and the suffering of the hellfire. In addition, his life expectancy will be lengthened and his livelihood will be expanded».(2)
 

(1)    AS-SADDOUQ, Muhammad Bin Ali, Man La Yahdoroho al-Faqih (Unattended by the Jurisprudent), commentary by Hussein Al-A’lami, first edition, Beirut, 1986, vol. 1, p. 317.
(2)    AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 84, p. 161.
 
 
 
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 b- Wudu (Ablution)

The Noblest Prophet (pbuh&hh) was quoted as saying, «I saw a man from my nation who was prepared for the punishment of the grave but his ablution came and saved him from it».(1)
 
c- Addiction to Reciting Surat Az-Zukhruf (The Ornaments of Gold)
Imam Al-Baqir (pbuh) was quoted as saying, «Whosoever becomes addicted to the recitation of Ha Meem, Az-Zukhruf, Allah will secure him in his grave from the vermin of the earth and the pressure of the grave».(2)
 
d- Reciting Surat Al-Qalam (The Pen) in Prayers
Imam As-Sadiq (pbuh) was quoted as saying, «Whosoever reads Surat Nun, Wal Qalam in an obligatory or favorable prayer, will be secured by Allah the Exalted from poverty and Allah will protect him if he dies from the constriction of the grave».(3)
 

(1)    Same previous source, vol. 7, p. 290.
(2)    AL-QUMMI, Abbass, Manazil al-Aakhirah Wal Matalib al-Fakhirah (The Afterlife Ranks & Glorious Petitions), p. 54.
(3)    AS-SADDOUQ, Muhammad Bin Ali, Thawab al-A’mal Wa Eqab al-A’mal (The Rewards of Deeds & the Punishment of Deeds), second edition, Qum, 1368 SH., p. 119.
 
 
 
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 e- Two Rikaas Performed on the Night before Friday

Allah’s messenger (pbuh&hh) was quoted as saying, «Whosoever performs on the night before Friday two Rikaas, reading the Opening Chapter [one time] and the Earthquake Chapter fifteen times, Allah will secure him from the punishment of the grave and the horrors of the Day of Judgment».(1)
 
f- Visiting Imam Al-Hussein (pbuh)
Regarding the rewards resulting from the visitation of Imam Al-Hussein (pbuh), either Imam Abu Ja’far or Imam As-Sadiq (pbuh) has been quoted to have said, «Whosoever visits him with passion will be rewarded by Allah the value of one thousand accepted proceedings of Haj (pilgrimage), one thousand blessed proceedings of Umrah (lesser pilgrimage), [the value of the] rewards of one thousand martyrs of Badr Battle [1st battle in Islam), rewards of one thousand fasting persons, rewards of an accepted charity, rewards of buying the freedom of one thousand slaves for the sake of Allah. Moreover, he will be 



(1)    AL-QUMMI, Abbass, Manazil al-Aakhirah Wal Matalib al-Fakhirah (The Afterlife Ranks & Glorious Petitions), p. 57.
 
 
 
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 protected during the current year from all that is evil and guarded by a noble angel that will protect his back, his front, his right, his left, protect him from above, and from beneath. If he dies on the current year, the angels of mercy will attend his wash, his enshrouding and plead for his absolution. They will also join the procession of his funeral to his grave also pleading for his absolution.

Moreover, his grave will expand as far as his sight can reach and Allah the Exalted will secure him from the pressure of the grave and the terrorizing questioning of [the two angels of the grave] Munkar and Nakir [The Denied and The Denier]. A door into heaven will open for him and he shall receive his book in his right hand(1). On the Day of Judgment, he will receive a light that can illuminate that which lies between the east and west. A caller will call saying that this is a person of the passionate visitors of al-Hussein. Hence, on the Day of Judgment no one remains but he who wishes that he had been a visitor of al-Hussein (pbuh)».(2)
 

(1)    On the Day of Judgment, receiving your book in your right hand refers to your good deeds.
(2)    AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 98, p. 18.
 
 
 
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 g- Reciting Surat At-Tak?thur (Abundance Chapter) at Bedtime

The Noblest Prophet (pbuh&hh) was quoted as saying, «Whosoever reads ‘Abundance distracts you’ at bedtime will be secured from the troubles of the grave».(1)
 
Al-Faqih Narrated Other Helping Deeds
Anyone wishing salvation from the punishment of the grave must adhere to four issues and avoid four issues.
 
The four that he must adhere to are:
- Maintaining the Prayer
- Charity (Regarding charity, there is a holy speech that reads, «A believer’s charity paid can push away from its donor evils of the world, troubles of the grave, and punishment on the Day of Judgment»).
- Reciting the Quran.
- Repetitive glorification (of God).
 
The four that he must avoid are:
- Lying.
- Treason.
 

(1)    AL TUSERKANI, Muhammad Nabi, Laalei Al Akhbar (The Pearls of News), vol. 5, p. 27.
 
 
 
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 Tale bearing.

Urine (Paying attention to purification from urine as stated earlier).
 
2- The believers’ services for the sake of the dead
Let Allah the Exalted bestow His mercy on the believer in his grave thanks to a simple helpful deed that other believers can exercise on his behalf. Such behavior of theirs mirrors how dignified the dead is with respect to them, in the hope that it will draw the mercy of Allah the Exalted.
 
These are some of the services:
 
a- The Two Jareedas
In Arabic, Jareeda is a tree branch stripped of its leaves.
 
They are simply two moist branches [of a tree], the length of one arm, which must be placed with the dead. One should be placed on the right collarbone directly on the skin while the other should be placed on the left collarbone above the shirt. Branches of the palm tree are favored.
 
The tradition recounted that the Prophet (pbuh&hh) passed by a grave with a suffering dead inside. Hence, he requested a Jareeda 
 
 
 
 
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 that he split into two halves. He placed them on his grave, one above his head and the other at his feet. He said, «They will ease his suffering as long as they are moist».(1)

 

b- Sprinkling Water on the Grave
Imam As-Sadiq (pbuh) was quoted as saying regarding the sprinkling of water on the grave, «Suffering turns away from him as long as the dew remains on the soil».(2)
 
c- Reciting Surat Al-Mulk (The Sovereignty Chapter) by the Grave
Ar-Rawandi narrated quoting Ibn Abbass that a man built his tent above a grave without him knowing that there was a grave. Next, he recited, «Blessed is He in Whose hand is the Sovereignty…» and he heard a caller saying that it is the redeemer. Therefore, he mentioned this to the Prophet (pbuh&hh) who said, «It is the redemption against the punishment of the grave».(3)
 

(1)    AL-YZADI, Muhammad Kathim, al-Urwa al-Wuthqa (The tight Loop), vol. 1, p. 442.
(2)    AS-SADDOUQ, Muhammad, ‘Elal Ash-Sharae’ (The Reasons for the Doctrines), vol. 1, p. 357.
(3)    AL-QUMMI, Abbass, Manazil al-Aakhirah Wal Matalib al-Fakhirah (The Afterlife Ranks & Glorious Petitions), p. 57.
 
 
 
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 d- Supplication at Burial

Allah’s messenger was quoted as saying, «Anyone saying my God, for the sake of Muhammad and the household of Muhammad, do not punish this dead person, three times at the time of the burial of a dead person, Allah will spare him from punishment until the day when the trumpet is blown».(1)
 
e- The Soil of Karbala
The holy tradition mentioned the particular effects resulting from the blessed soil of the sacred tomb of Hussein. For example, Imam As-Sadiq (pbuh) was quoted as saying, «Prostration on the soil of Hussein (pbuh) penetrates the seven screens (skies)».(2)
 
Imam As-Sadiq (pbuh) was also quoted as saying, «A rosary made from the Husseini soil praises in the hand of a person without him praising».(3)
 
The Imam (pbuh) was also quoted as saying, «Pass the Husseini soil over your children because it brings security».(4)
 

(1)    Same previous source.
(2)    AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 82, p. 153.
(3)    Same previous source, vol. 98, p. 133.
(4)    Same previous source, p. 124.
 
 
 
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 He (pbuh) was also quoted as saying, «How far you still are from the soil of the tomb of Hussein Bin Ali (pbuh). It is a cure for every disease».(1)

He (pbuh) was also quoted as saying, «How far you still are from the soil of the tomb of Hussein Bin Ali (pbuh). It secures from every fear».(2)
 
Due to the particularity of this soil, the believers stress on placing a little of this soil with the dead person in his grave to secure him from the horrors and punishment of the grave.
 
A Touching Story
Regarding the graces of the Karbala soil and its protection against punishment, history recounts a touching story about a man who lived at his prime with his hateful family that antagonized the household of the prophet. He was Sheikh Ali Al-Khalei whose mother’s children did not live for long after birth. She had a habit of choosing obnoxious names for her children so that no one would repeat these names to her after their death. These names were Kibsh and Kibsha (ram and sheep), Jahish (mule), Dhub (lizard), and Khunfus (beetle). When Sheikh Khalei was 
 

(1)    Same previous source, p. 118
(2)    Same previous source.
 
 
 
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 born, she could not find a more hateful name to her heart but the name of Ali [referring to Ali Bin Abi Talib, the rightful successor of Prophet Muhammad (pbuh&hh)]. Her reason was that should he die she would not mourn him and should he live she would exchange him for another child.

 

Thanks to this noble name, Allah the Exalted ordained for this child to live long years exceeding the limit that was marked as mortal for his siblings. Hence, his mother vowed that once he became a man she would consecrate him to do what she thought was the best of deeds, obstructing the way of the visitors of Imam Hussein (pbuh).
 
Therefore, on the night before Friday, his mother accompanied him to the road that leads into Karbala (Al-Musayyab side) in order to fulfill her vow. She equipped him with the weapons and equipment to confront and attack any visitor arriving to Karbala. He sat by a palm tree on that road awaiting the arrival of a visitor in order to do as he was instructed. While waiting, he fell asleep. A caravan of visitors passed by him and the dust of their animals covered him. In his sleep, he saw a dream that the resurrection day has come and the angels who thrust the damned into Hell were 
 
 
 
 
 
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 forcing him into hell because of his intention to hurt the visitors of the tomb of Hussein (pbuh). They took him down into hell and tied him with a fire-stinging knot. However, the man felt nothing and the burn could not reach his body or clothes. The angels were astonished and they asked their prime angel (Malik) about the secret. He said bring him to me. When brought he said a fort and a barrier are protecting him from the hellfire; this was the Karbala dust that covered his body and clothes. This dust has been mixed with the blood of the martyrs of the purified family. Therefore, the fire cannot reach him!

 

When the man woke up, he changed his mind regarding his assigned task. Next, he entered Karbala, converted to Shiism and fulfilled the vow of his mother, leaving her to live in Sadana, the place of the tomb of Hussein (pbuh). He had a great poetic talent and he vowed to use it praising and bewailing the household of the prophet. His first poem reads:
 
[This is a translation of two verses of that poem]
If you desire salvation visit Hussein
Tomorrow you meet the Lord peacefully
 
 
 
 
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 No blaze of fire shall touch a body

Covered with the dust of the visitors’ of Hussein(1)
 
 
3- The Time of Death
It is not a secret that certain times hold a spiritual particularity and special grace bestowed by Allah the Exalted. All months belong to Allah the Exalted. However, the month of Ramadan comes first in its affiliation to Allah the Exalted. The same issue applies to Friday that is the Lord of the days, which also belong to Allah the Exalted. In addition, all nights belong to Allah the Exalted; however, the Night of the Power (Laylat al-Qadr) is the greatest amongst them.
 
Among the blessed periods is the time that extends from midday of Thursday until midday of Friday. The accounts narrated that this period sustains a special grace that helps removing the punishment of the grave [for anyone dying during that period].
 
Imam As-Sadiq (pbuh) was quoted as 
 
 

(1)    AL-AMINI, Abdul Hussein, Al-Ghadeer Fil Kitab Wa As-Sunnah Was Al-Adab (The Fountain of the Book, Tradition, & Literature), publishing edition unknown, Beirut, Dar al-Kitab al-Arabi (publishing house), publishing date unknown, vol. 6, Ps. 13-12.
 
 
 
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 saying, «Whosoever dies between the midday of Thursday and the midday of Friday, Allah the Exalted will protect him from the pressure of the grave».(1)

 

4- The Place of Burial
The situation of the places is similar to that of the times; they all belong to Allah the Exalted. However, Allah the Exalted chose one thing from everything. Hence, He favored Mecca on earth, favored the sacred mosque of Mecca, and favored the location of the Ka’bah of the sacred mosque. Another blessed place that helps in lifting the punishment of the grave is holy Najaf, where burial is favored. This place will be discussed later, god willing.
 
 

(1)    AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 6, p. 221.
 
 
 
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 Questions of the Grave

 

The narrations reported the infallible prophetic household (pbut) to have emphasized that there is a set of questions designed for the dead person once laid in his grave. For example, Imam As-Sadiq (pbuh) was quoted as saying, «Anyone who denies three issues does not belong to our Shiites, Me’raj (The ascension of the Prophet (pbuh&hh)), questioning inside the grave, and intercession».(1)
 
Who is the Inquirer?
The narrations mentioned that the investigators who question the dead inside the grave are two angels named Munkar and Nakir (The Denied 
 

(1)    AL-HORR AL-’AMILY, Muhammad Bin al-Hassan, al-Fusul al-Muhimmah Fee Usul al-Aemmah (The Important Chapters Regarding the Origins of the Imams), audited by Muhammad al-Qaeeini, first edition, Beirut, Dar Ehyaa at-Turath al-Arabi (publishing house), 2003, vol. 1, p. 360.
 
 
 
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 and The Denier). Some reports mentioned that the two names of the angels that will descend into the grave of the disbeliever are Nakir and Nakeer considering that the disbeliever usually rejects righteousness (believing in the existence of God). On the contrary, the names of the two angels that will descend into the grave of the believer are Mubashir and Bashir (Bearer and Teller [of good tidings]). The Denied and the Denier comes to the disbeliever who denies righteousness whereas the believer receives from Allah the Exalted good tidings by the two angles regarding satisfaction and everlasting rewards.(1)

 

Who questions inside the grave?
In addition, the narrations stated that the questions asked inside the grave were not designed for all the dead. Instead, they were designed for two classes of people. The first class includes those who deeply embraced faith. The second class includes those who deeply denied faith. Besides these two classes are 
 

(1)    SHUBBAR, Abdullah, Tasliyat al-Fouad Fee Bayan al-Mawt Wal Mi’ad (Amusing the Heart by Explaining Death and Resurrection), Ps. 102-103.
 
 
 
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 the dead that will reside in their graves without questioning until the day whey the trumpet is blown. For example, the record of Muhammad Bin Muslim quoted Imam As-Sadiq (pbuh) as saying, «No one is questioned inside the grave but those who sincerely embraced faith and those who sincerely embraced infidelity».(1) Moreover, Imam As-Sadiq (pbuh) was quoted as saying, «No one is questioned inside the grave but those who sincerely embraced faith and those who sincerely embraced infidelity, whereas others are disregarded». (2)

 

Who is responsible, the body or the soul?
The reports stated that the two angels, prior to questioning, blow the spirit with God’s permission into the dead ending at his acetabulum, seating and questioning him.(3

What are the questions of the grave?
The reports stated that there are four dogmatic questions addressed to the dead, which are:
 
 

(1)    AL-KULAINI, Muhammad Bin Ya’coub, Fourou’ al-Kafi (The Branches of the Sufficient), vol. 3, p. 235.
(2)    Same previous source, vol. 3, p. 235.
(3)    Same previous source, vol. 3, p. 239.
 
 
 
 
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 1. Who is your lord?

2. What is your religion?
3. Who is your prophet?
4. Who is your Imam (guided guide)?
 
For instance, Imam al-Kathim (pbuh) was quoted as saying, «The believer is asked in his grave who your lord is and he says Allah. Asked what your religion is he says Islam. Asked who your prophet is he says Muhammad. Asked who your Imam is he says So-and-So. Asked how you knew it he says Allah guided me to it and fixed it inside my heart. Next, he is told to rest without dreams (disturbance) as the resting bride. A door into heaven will open for him allowing him receive from it the breath of life and plenty. Consequently, he says lord, hasten the time for resurrection…»(1)
 
On the other hand, Imam As-Sadiq (pbuh) describes the situation of the disbeliever saying that the two angels «Seat him and blow the spirit into him ending at his acetabulum. They ask him who your lord is and he stutters saying I heard the people mentioning… They interrupt saying to 
 
 

(1)    SHUBBAR, Abdullah, Tasliyat al-Fouad Fee Bayan al-Mawt Wal Mi’ad (Amusing the Heart by Explaining Death and Resurrection), Ps. 95-96.
 
 
 
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 him you are unfamiliar. Next, they ask him what your religion is and he stutters saying I heard the people mentioning… They interrupt saying to him you are unfamiliar. Next, they ask him who your prophet is and he stutters saying I heard the people mentioning… They interrupt saying to him you are unfamiliar. Next, they ask him about his coexisting Imam and a caller calls from the heavens saying my slave lied; pave the road in his grave towards the hellfire; dress him with the dress of fire; open a door for him into the hellfire until he’s brought in our court where evil awaits him. Hence, they strike him three times with each strike igniting fire in his grave; had these strikes struck the mountains of Tihama they would have turned into ashes».(1)

 

A Break with Dogmatic Questions
Question No. 1: Who is your lord? That question is not who is your creator.
The main problem for man throughout history was not in his faith in the creator. Instead, it was in the manager, the lord, the one with whom he must seek refuge regarding the organization of 
 

(1)    Same previous source, p. 97.
 
 
 
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 life affairs. Therefore, when we recite the holy Quran we will notice that when recounting the polytheists of Mecca, the verse reads, «If thou should ask them: Who created the heavens and the earth? They would answer: Allah».(1)

 

The people did not make associates with Allah regarding the origination. Instead, they were polytheists regarding lordship (management), because they thought that the effigies were independent gods who possessed power to take action without the main creator, Allah the Exalted.
 
It is obvious that believing in the lordship of Allah can affect the behavior. Therefore, believing that Allah the Exalted is the lord and manger of all affairs and issues in this life, minor or major, affairs with others will depend on how he regards Allah in being the mediator and the orchestrator of the outcomes.
 
Expressive Story
The accounts narrated an expressive story regarding man’s inner feelings concerning the lordliness of Allah the Exalted. The story reads that one person needed a favor and he was told that only the king could deliver his favor. 
 

(1)    The holy Quran, Surat Luqm?n (Luqman), verse 25.
 
 
 
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 The palace of the king was very far from his hometown. 

Nonetheless, he crossed mountains, valleys and plains until he reached the royal palace and requested a meeting with the king. He was told to wait and he waited long at the gate of the palace. After asking about the reason for his long wait, he was informed that the king is praying and that when he ends his prayer he will be granted permission to enter.
 
The man was surprised and reflected on the issue after which he decided to leave without meeting the king. When asked why he decided against meeting the king after crossing such a long distance he replied, «I have a need, which I thought only the king could deliver. When I came to see the king, I found that he was asking his need from Allah the Exalted. Therefore, I decided to ask my need from He whom the king was asking his own need».

Question No. 2: What is your religion?
Religion represents the tenets and attitudes that include all fields of life. Therefore, religiousness pertaining to faith and behavior can lead to happiness in both worlds for both 
 
 
 
 
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the individual and the community. Religion is the issue that can address the main primary question. Religion guides the person to find his needs in order to reach perfection. The religion of Allah has been one since Adam until our present day. However, the progression of the human communities necessitated that these divine messages be multiple based on the tolerance of these communities. In the end, the human community reached a stage where it became able to tolerate the everlasting message, the message of Islam with its eternal miracle, the holy Quran.
 
Question No. 3: Who is your prophet?
Allah the exalted sent the prophets whom he chose to be His associates in order to deliver His message and religion, to play a key role in the activation of religion, and to guide the people towards their creator, Allah the Exalted. Changing human societies cannot be achieved by the presence of the information that represent the roadmap towards human perfection only. Instead, there must exist a paradigm that can mirror an effect on how people embrace this road towards perfection. At this point, one orientalist explained the secret behind the expansion and 
 
 
 
 
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 circulation of the Islamic religion. He said had Islam been satisfied with the holy Quran without the tradition of the greatest Prophet (pbuh&hh) Islam would never have progressed to reach this stage.

This issue casts the responsibility of studying thoroughly the Prophet Muhammad (pbuh&hh) and his tradition that is rich in several aspects. We must also work on making him the paradigm for us and for our children when the issue relates to our progression in this life towards perfection. Perhaps, the reported tradition instructing us to name our children after Muhammad (pbuh&hh) helps in this field. For example, the noblest prophet (pbuh&hh) was quoted as saying, «Anyone given three sons in birth and does not name one of them Muhammad would be alienating me».(1) The Prophet (pbuh&hh) was also quoted as saying, «A house with the name Muhammad inside it renders its residents encounter goodness morning and evening».(2)
 
In addition, Imam As-Sadiq (pbuh) was quoted as saying, «No son is born to us unless we name 
 
 

(1)    AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 101, p. 130.
(2)    Same previous source, vol. 101, p. 130.
 
 
 
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 him Muhammad; after seven days, if we wish we can change it or keep it».(112)

 

Question No. 4: Who is your Imam (the guided guide)?
The Imamate issue in Islam links to several factors such as the need for the most competent social leadership as well as the religion that requires the safety and delivery of the Sharia (Islamic law). Hence, a thorough study of the stage during which the blessed prophetic tradition has been delivered places ahead of us a crucial issue. For instance, the stage during which the prophetic tradition was delivered lasted twenty-three years. The greatest prophet (pbuh&hh) spent thirteen of those years in Mecca and ten in Medina.
 
During the thirteen years in Mecca, only a few people believed in the prophet, four hundred believers at best.(2)
 
Most of them were persecuted and wronged people resulting in the migration of 
 

(1)    Same previous source, vol. 101, p. 130.
(2)    AL-MUTAHHARI, Murtada, al-Imamah (The Imamate), translated by Jawad Kassar, first edition, Qum, Manshourat Um al-Qura (Publishing House), p. 77.
 
 
 
 
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 seventy families of them to Abyssinia twice. Consequently, they were detached from the direct reception of the Islamic message from Prophet Muhammad (pbuh&hh). Besides, during those thirteen years in Mecca, the polytheists severely persecuted Prophet Muhammad (pbuh&hh) and the remaining Muslims with him. They prevented him from delivering his message to other people to the point where they besieged him with a group of the Hashemites [the prophet’s kindred] in the valley of Abi Talib for three years, where they suffered a difficult famine.

 

Anyone studying this Meccan stage will realize clearly that the Prophet (pbuh&hh) was able to deliver only the principles of the doctrine and a few aspects of the Sharia. The examiner can also notice this issue in the Quranic verses revealed to the prophet in Mecca.
 
The task of fasting, one of the early branches of Islam, confirms this reality. The verse that defines this obligation was not revealed in Mecca. Instead, it was revealed in Medina.
 
These Meccan years ended with the migration of the Prophet (pbuh&hh) to Yathrib (Medina 
 
 
 
 
 
 
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 now) where he spent ten years of engagement in wars, conquests and other similar activities. One can add other disputes that took place between the tribes inside the new Muslim community. During the lifetime of the Prophet (pbuh&hh) in Medina, history recorded more than eighty battles and conquests taking place plus the deployment of military brigades and other similar activities. The Prophet (pbuh&hh) was always the direct military commander of these armies.

 

It is obvious that these wars and conquests created obstacles in the way of informing the details of the Islamic law and the prophetic tradition.
 
Ash-Shaheed Mutahari says, «If we wish to ignore the situation that reigned in Mecca and Medina and assume that the messenger of Allah spent these twenty three years of his mission as a teacher doing nothing but going to the class and teaching the people, yet still, this period remains insufficient for the prophet to explain to people all the issues that Islam holds. Therefore, what would be of the issue if we add such history … which consumed most of the time of the Prophet (pbuh&hh) especially pertaining to a religion like 
 
 
 
 
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 Islam, spreading its rules over all the affairs of the life of mankind?»(1)

Solution: Guardianship of the Proofs of Allah
Based on the previous discussion of history, there must have existed a solution for the Prophet (pbuh&hh) in order to deliver and maintain his sacred tradition, which represents, coupled with the holy Quran, the twin of the complete Shiism.
 
The divine solution manifests through the divine cultivation of an exceptional character that can represent the receptacle of the Prophet’s knowledge, the store of his tradition and the protector of the true religion. This person was Ali Bin Abi Talib (pbuh) who became a subject for the divine generosity and prophetic education.
 
This in fact tells us the reason behind the frequent long sessions that took place between Muhammad (pbuh&hh) and Ali (pbuh) coupled with the extreme inseparability of the two holy men. The commander of the faithful (pbuh) describes this inseparability saying, «I would follow him like the cub flowing its mother». Moreover, Ali (pbuh) describes the Prophet’s 
 
 

(1)    MUTAHARI, Murtada, Al-Imamah (The Imamate), p. 77.
 
 
 
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 behavior saying, «If I ask Allah’s messenger he corresponds to me and if I cease my questions he commences before me».(1)

 

The narrations confirmed that this special education took place based on the divine commandment. For instance, Abu Na’eem Hafez Ash-Shafe’ei (430 A.H.) narrated quoting Allah’s messenger to have said, «O Ali, Allah the Exalted commanded me to bring you nearer and teach you to understand, hence the verse «… and that remembering ears (that heard the story) might remember» and you are a remembering ear of knowledge».(2)
 
For the sake of this divine role in completing the information of the divine laws of Islam as well as the prophetic tradition, the Prophet (pbuh&hh) 
 

(1)    AS-SAFFAR, Muhammad Bin al-Hassan, Bas’aer Ad-Darajat Fee Fada’el Aal Muhammad (Grades Insights Regarding the Merits of Muhammad’s Household), Commentary by Mirza Mohsen At-Tabrizi, publishing edition unknown, Qum, Baseerati (publishing house), 1404 AH, p. 198.
(2) - AL-JUWAINI, Fara’ed As-Simtain (The Two Rare Threads), audited by al-Mahmoudi, Manshourat Mo’assasat Ar-Risalah (publishing house), Beirut, 1409 AH, vol. 13, p. 136.
-    AL-HILLI, al-Hassan, Kashf al-Yaqeen (Revealing Certainty), audited by Ali A’l Kawthar, first edition, Qum, Majma’ Ehyaa Ath-Thaqafah al-Islamiyah (publishing house), p. 52.
-    BARAKAT, Akram, Haqiqat Mushaf Fatimah ‘End Ash-Shi’a (The Truth of Mushaf Fatimah for the Shiites), fourth edition, Beirut, Dar as-Safwah (publishing house), p. 146.
 
 
 
 
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defined that the Sharia has an entrance and that its knowledge has a door. Therefore, anyone who wishes to grasp must enter through this door. Hence, the Prophet (pbuh&hh) said, «I am the city of knowledge and Ali is its door».(1)
 
Similarly, the period of the life of the commander of the faithful – especially due to the circumstances that overwhelmed it – was also insufficient to play this great role in delivering the prophetic tradition completely. Therefore, the commander of the faithful (pbuh) entrusted his two sons Hassan and Hussein (pbut) to preserve the tradition of Allah’s messenger (pbuh&hh) as well as deliver it to the people. This reason tells us the secret behind the famous saying of the prophet, «Hassan and Hussein are both Imams, rising or sitting they are».(2)
 
The divine volition ordained that this purified 
 
 

(1)    AT-TARMATHI, al-Jame’ As-Sahih (The Authentic Volume), Beirut, Dar Ehyaa at-Turath (publishing house), vol. 5, p. 637.
-    AL-HILLI, al-Hassan, Kashf al-Yaqeen (Revealing Certainty), p. 57. - AL-ARBALI, Ali, Kashf al-Ghummah (Removing Gloominess), Beirut, Dar al-Kitab al-Islami (publishing house), vol. 1, p. 113. - AL-HINDI, Alaa Ed-Dean, Kanz al-Ummal (The Treasure of Labor), vol. 13, p. 148. - AL-QANDOUZI, Suleiman, Yanabei’ al-Mawadah (The Fountains of Affection), Beirut, al-A’lami (publishing house), p. 70.
(2)    AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 10, p. 78.
 
 
 
 
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 tradition be transferred through the pure hearts once each Imam had fulfilled his pioneering role. Therefore, Hussein (pbuh) treasured his son Zein el Abideen with the knowledge of Islam that he passed on to his son al-Baqir. Al-Baqir passed it on to as-Sadiq, as-Sadiq to al-Kathim, al-Kathim to ar-Ridha, ar-Ridha to al-Jawad, al-Jawad to al-Hadi, al-Hadi to al-Askari, who in the end passed it on to the revolutionist of the prophetic Household, the proof of Allah, al-Mahdi (the guided one, may Allah hasten his advent).

 

This is how the sequence of light completes. The Imams of the prophetic household (pbut) coupled with the holy Quran represent the twins of legislation that the messenger of Allah left behind and commanded his nation to cling on to the twins. The Prophet (pbuh&hh) said, «I am leaving amongst you the two weights, the book of Allah and my progeny, my household (to whom if you adhere you will never deviate after my departure), and they will never be separated until they arrive to me at the basin».(1)
 
 

(1)    AT-TABARI, Muhammad, Al-Mustarshid (The Guidance Seeker), audited by Ahmad al-Mahmoudi, first edition, Qum, Mo’assasat Ath-Thaqafah al-Islamiyah (publishing house), p. 56. One can also refer to the book «Hadith Ath-Thaqalayn (The two weights hadith)» that was printed in Cairo by Dar At-Taqreeb Bainal Mathahib al-Islamiyah, and it collected the attributions of this speech in the books of the Sunnites.
 
 
 
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 Who is your God? What is your religion? Who is your Prophet? Who is your Imam?

 

Man will face in his grave four dogmatic questions. If he passes the test, he will be told as Imam al-Kathim (pbuh) was quoted as saying, «…rest without dreams (disturbance) as the resting bride. Next, a door into heaven will open for him receiving from it the breath of life and plenty».(1)
 

(1)    AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 6, p. 263.
 
 
 
 
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 The Rescuers from Questioning?

 

We can discuss the rescuers from the questioning of Munkar and Nakir (The Denied and the Denier) in the following points.
 
1- The services of the believers for the sake of the dead
The Islamic Sharia encourages the believers to exercise a number of services that can help the dead, minimize or even eliminate the horrors of death and the grave, a part of which is the questioning of Munkar and Nakir. One example is in the great companion of the Prophet, Abu Zar al-Ghafari whose son had died. He would stand by the grave of his son «Zar» and wipe it with his hand saying:
 
«Let Allah bestow mercy on your soul O Zar. I swear in Allah you have been good to me. You [your soul] were collected while I am satisfied 
 
 
 
 
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 with you. I swear in Allah I did not lose you in vain and I take no offence at you… If it were not for the horrors of the hidden world, I would have happily accepted your replacement. Grieving for your loss drew my attention from grieving for your death. I swear in Allah I did not cry for your death. Instead, I cried for your loss. I hope my words can help you. My Allah, I have granted him absolution regarding his obligation towards me. Therefore, I beseech You to grant him absolution from his obligation towards You. You are worthier of being generous and kind».(1)

 

It is understandable that Abu Zar (May Allah take pleasure in him) reacts with this saddening death in the form that can benefit his deceased son. Based on his words, his occupancy in his son’s loss rather than in his death means that he has been busy exercising services that can benefit his son, which drew his attention away from grieving his death.
 
All believers who lose their beloved ones must take this approach and be engaged in services that can help them in their afterworld. Some of 
 

(1)    AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 22, p. 435.
 
 
 
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 these services can save from the questioning of Munkar and Nakir, such as:

Talqin (instructing the dead)
The Islamic Sharia stressed on instructing the dead, especially with the two testimonies and the recognition of the twelve Imams. This favorable instruction has been mentioned in three positions(1):
 
Firstly, when struggling with death.
 
Secondly, when placing the dead in his grave. In this case, Imam As-Sadiq (pbuh) was quoted as saying, «A pillow of dust must be made for him. A clod must be made behind his back to prevent his rolling. All the knots of his shroud must be untied. His face must be exposed. A supplication must be recited on his behalf saying: My Allah, your slave the son of your slave (his father) and the son of your slave (his mother), is now Your guest and You are the kindliest host. My Allah, make his grave spacious, instruct him with his argument, associate him with his prophet, and protect him from the trial of Munkar and Nakir.
 

(1)    IMAM AL-KHOMEINI, Ruhullah, Tahrir al-Wasilah (Editing the Means), vol. 1, p. 61.
 
 
 
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 Next, insert your hand beneath his right side, place your left hand on his left side, and shake him harshly saying O so-and-so the son of so-and-so, Allah is your god. Muhammad is your prophet. Islam is your religion. Ali is your guardian and Imam. – Then name the remaining Imams one after another to the last – saying they are your Imams, the righteous guides. Repeat this instruction again. Once the adobe is placed on him, say My Allah, be kind to him in his alienation. Visit him in his loneliness. Be kind to him in his gloominess. Secure him in his horror. Bestow upon him a part of Your mercy that can satisfy him without any other mercy. Gather him with those whom he accepted as his guardians».(1)

The accounts narrated also that Allah’s messenger (pbuh&hh) had instructed personally Fatima Bint Asad at her death with other services. For example, Imam As-Sadiq (pbuh) was quoted to have said, «When Fatima Bint Asad, the mother of the commander of the faithful, died, Ali came to the Prophet (pbuh&hh) and Allah’s messenger 
 

(1)    AS-SADDOUQ, Muhammad Bin Ali, Man La Yahdoroho al-Faqih (Unattended by the Jurisprudent), commentary by Muhammad Ja’far Shams Ed-Dean, publishing date unknown, Beirut, Dar- at-Ta’aruf (publishing house), 1990, vol. 1, p. 180.
 
 
 
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 (pbuh&hh) said to him what the matter is Abal Hassan? He said my mother died. The Prophet (pbuh&hh) said and so did my mother I swear in Allah, and he cried and said Oh mother. Next, he said to Ali (pbuh) this is my shirt; use it for her shroud; and this is my dress; use it for her shroud. When you finish let me approach. When she was escorted [to her resting place], the Prophet (pbuh&hh) recited a prayer for her soul that had never been recited for anyone before or after. Next, he descended into her grave and laid down in it … and his whisper to Allah was long inside the grave.

 

When he came out he was asked O messenger of Allah, you did something for her in using your clothes for her enshrouding, in entering her grave with prolonged whisper and prayer, which we have never seen you perform for anyone before her. He said my clothes for her shrouding was because when I told her that the people would be resurrected naked from their graves she yelled shame on me. Hence, I dressed her with my clothes. I beseeched Allah in my prayer asking Him to preserve her shroud from corrosion until she enters paradise, and He accepted my prayer. My entrance into her grave was because I told her one day when the dead 
 
 
 
 
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 person is laid down in his grave, the people will withdraw from him; the two angels Munkar and Nakir will enter his grave questioning him. She said I seek help from Allah. Hence, I continued asking my Lord inside her grave until He opened a door from her grave to paradise; hence, it became a garden of the gardens of heavens».(1)

Another story reports people hearing Allah’s messenger (pbuh&hh) to have said to Fatima (pbuh) inside her grave, «Your son; your son, neither Ja’far nor Aqeel. Your son; your son Ali Ibn Abi Talib». When they asked him about the meaning of this he (pbuh&hh) replied, «My words to her your son; your son, neither Ja’far nor Aqeel were because when the two angels descended to her [grave] asking about her lord she said Allah is my lord. Asking her who is your prophet, she said Muhammad is my prophet. Asking her who is your Imam (guided guide), she felt shy to say my son. Hence I asked her to speak, say your son Ali Ibn Abi Talib».(2)
 

(1)    AS-SAFFAR, Muhammad Bin al-Hassan, Bas’aer Ad-Darajat Fee Fada’el Aal Muhammad (Grades Insights Regarding the Merits of Muhammad’s Household), p. 307. AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 6, p. 232.
(2)    AN-NAQDI, Ja’far, al-Anwar al-Alawiyyah (The Alawi Lights), p. 2, sacred Najaf, Haidariyah Library, 1962, p. 14.
 
 
 
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 Thirdly, after burial

The records report that it is desirable, after the dead person’s burial, for his closest kin to remain beside the grave after the people leave. He sits next to the head and instruct him with the tenets loudly. The records also report that if the dead person receives instructions in this form [the two angels] Munkar and Nakir say, let us leave, this one has been instructed with his argument. Hence, they leave without questioning him».(1)
 
2- The services of the believer in his lifetime
The records report that some of the exercised services by a person can help drive away the horror of Munkar and Nakir. Here we present some of these services:
 
a- Celebrating the greatest night of al-Qadr (Destiny)
The records reported Imam al-Baqir (pbuh) to have said, «Whosoever celebrates the night before the twenty third of the month of Ramadan, praying 100 Rik’a, Allah will increase his sustenance in this world, protect him from his 
 
 

(1)    AL-KULAINI, Muhammad Bin Ya’coub, Fourou’ al-Kafi (The Branches of the Sufficient), vol. 3, p. 201.
 
 
 
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 enemies, secure him from drowning, destruction, theft, the evil of beasts, and cast away from him the horror of Munkar and Nakir. Moreover, from his grave, a light will shine for the creation, and with his right hand, he will receive his book(1). He will also be granted immunity from hell, successful passage on the path, and security from punishment. He will also enter the paradise without questioning and will be made in it a companion of the prophets, saints, martyrs, and the righteous. The best of company are they!»(2)

 

b- Prayer, almsgiving, dutifulness, patience, pilgrimage, and guardianship
Imam As-Sadiq (pbuh) was quoted as saying, «If a believer enters his grave, the prayer will stand on his right and almsgiving on his left while dutifulness observes him and patience awaits aside. Hence, when the two angels, wishing to question him, arrive, the patience tells the prayer and almsgiving, help your owner; if you fail I will help him».(3)
 
Perhaps the meaning behind patience is 
 

(1)    A book received in the right hand refers to the good deeds.
(2)    AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 95, p. 168.
(3)    AL-KULAINI, Muhammad Bin Ya’coub, Fourou’ al-Kafi (The Branches of the Sufficient), vol. 3, p. 240.
 
 
 
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 fasting referring to the explanation of patience in His verse, «Seek help in patience and prayer…»(1) Patience in this verse means fasting.

Fasting has its particularity. One of its examples is fasting nine days of the month of Sha’ban. For example, Sheikh As-Saddouq narrated, regarding its outcome, that whosoever fasts these days «will gain the compassion of Munkar and Nakir when they question him».(2)
 
Anyhow, prayer, fasting, almsgiving, and dutifulness towards the brothers as well as pilgrimage all reflect the luminous outcomes inside the grave of the believer. Only the light resulting from pledging allegiance to Muhammad and the Household of Muhammad (pbut) can overcome these illuminations, as quoted from one the two Imams al-Baqir or as-Sadiq (pbut). The quotation reads:
 
«If the faithful servant dies, six images will materialize inside his grave. Amongst them stands an image with the most beautiful face, best magnificence, best smell, and cleanest 
 
 

(1)    The holy Quran, Surat Al-Baqarah (The Cow), verse 45.
(2)    AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 94, p. 69.
 
 
 
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 stature. He [the Imam] adds, one image stands on his right, one on his left, one in front, one behind, and one by his feet. The best one amongst them stands [floats] above his head. Hence, if he is visited [for questioning] on his right side, the one on his right will defend him. The same scenario continues until he is visited from all the six sides. He adds, the best image amongst them says who are you may Allah reward you goodness on my behalf? Hence, the one on the right side of the servant says I am the prayer. The one on his left says I am the almsgiving. The one in front says I am the fasting. The one behind says I am the pilgrimage (Hajj and Umrah). The one at his feet says I am the dutifulness with which he kept ties with his brothers. In addition, they all ask and who are you? You are the best in image, the best in smell and the best in magnificence amongst us. Hence, it says, I am the allegiance to the household of Muhammad, may the mercy and blessings of Allah be upon all of them».(1)

 

The records narrated also that most of the previous points represent answers to the questions in the grave. For example, Imam As-
 

(1)    AL-QUMMI, Abbass, Manazil al-Aakhirah Wal Matalib al-Fakhirah (The Afterlife Ranks & Glorious Petitions), p. 63.
 
 
 
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 Sadiq (pbuh) was quoted as saying, «The dead person is asked in his grave about five habits: his prayer, his almsgiving, his pilgrimage, his fasting, and his allegiance to us the household [of the prophet]. Hence, the allegiance utters from the side of the grave to the other four, any deficiency on your part will be completed by me».(1)

 

3- The place of burial
The records narrated that the dust of the sacred city of Najaf acquires certain qualities – added to its help in saving from the pressure of the grave as previously mentioned – and that it can dismiss the person buried in it from the questioning of Munkar and Nakir.
 
Some poets wrote verses regarding this issue. Here are some words of a poem:
 
[This is a translation of the Arabic verses]
If I die burry me next to Haidar(2)
The father of Shubbar, a grace given to him 
 

(1)    AL-KULAINI, Muhammad Bin Ya’coub, Fourou’ al-Kafi (The Branches of the Sufficient), vol. 3, p. 241.
(2)    Haidar, a name that refers to Imam Ali Bin Abi Talib, the commander of the faithful (pbuh).
 
 
 
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 besides Shubair(1)

I fear no fire while neighboring him
And I fear no Munkar and Nakir(2)
 

(1)    Shubbar and Shubair, the names of al-Hassan and al-Hussein in Torah.
(2)    AL-QUMMI, Abbass, Manazil al-Aakhirah Wal Matalib al-Fakhirah (The Afterlife Ranks & Glorious Petitions), p. 65.
 
 
 
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 The Living in the Barrier (Astral World)

 

We discussed previously the stages and stations that the human being experiences beginning with the angel of death, Satan’s attempt regarding al-Adeela (conversion to falsehood), the attendance of the guardians, life claim, grave pressure, and the questions of Munkar and Nakir. However, the question remaining is what happens beyond these stages. Does life end at this stage and hibernation takes place until the Day of Judgment or does life continue?
 
We can find the answer in the holy Quran, which demonstrates continuity of two types of human life in the world after death and before Resurrection Day.

Firstly: The Slaves of the Beneficent
 
a-         Allah the Exalted said, «Gardens of Eden, which the Beneficent hath promised to His 
 
 
 
 
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 slaves in the unseen. Lo! His promise is ever sure of fulfilment - They hear therein no idle talk, but only Peace; and therein they have food for morn and evening».(1)

 

The exegesis of Ali Bin Ibrahim interprets these verses to be the gardens of the world before resurrection. He uses the evidence in His words «Morn and evening. Morn and evening do not exist in the afterworld in the gardens of eternity. Morn and evening exist only in the gardens of the world where the spirits of the believers travel and where the sun and the moon rise».
 
b-         Of these servants, Allah the Exalted particularized the martyrs when He spoke of their continuing and active life after death. For example, His exaltedness said, «Think not of those, who are slain in the way of Allah, as dead. Nay, they are living. With their Lord, they have provision. Jubilant (are they) because of that which Allah hath bestowed upon them of His bounty, rejoicing for the sake of those who have not joined them but are left behind: That there shall no fear come upon them neither shall 
 

(1)    The holy Quran, Surat Maryam (Mary), verses 61-62.
 
 
 
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 they grieve. They rejoice because of favor from Allah and kindness, and that Allah wasteth not the wage of the believers».(1)

 

These verses explain how the life of the martyrs remains active. For instance, His words «they have provision» indicate continuity; they also rejoice those left behind; they also rejoice the favor and kindness of their Lord. These verses clearly refer to the life in the world that follows death (post burial).
 
c-         Of these martyrs, Allah the Exalted particularized the martyr Habib An-Najjar – based on the famous tradition – mentioning the story of his life after death. Hence, Allah the Exalted said, «And there came from the uttermost part of the city a man running. He cried: O my people! Follow those who have been sent! Follow those who ask of you no fee, and who are rightly guided. For what cause should I not serve Him Who hath created me, and unto Whom ye will be brought back? Shall I take (other) gods in place of Him when, if the Beneficent should 
 

(1)    The holy Quran, Surat ‘?l `Imr?n (Family of Imran), verses 169-171.
 
 
 
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 wish me any harm, their intercession will avail me naught, nor can they save?


Then truly I should be in error manifest. Lo! I have believed in your Lord, so hear me! It was said (unto him): Enter paradise. He said: Would that my people knew. With what (munificence) my Lord hath pardoned me and made me of the honored ones! We sent not down against his people after him a host from heaven, nor do We ever send. It was but one Shout, and lo! They were extinct».(1)
 
His words «it was said (unto him) enter paradise» refer to his life directly after his martyrdom. It does not refer to the Resurrection Day. The proof is in Allah’s statement regarding what will happen to them on the Day of Judgment after it was said (unto him) enter paradise. The explanation is in His words, «We sent not down against his people after him a host from heaven…» It is as if Allah the Exalted is saying We did not need soldiers from the heavens in order to exterminate his people. Instead, one blow was sufficient to cause there extinction. Therefore, the verse tells
 
 

(1)    The holy Quran, Surat Y?-S?n (Ya Sin), verses 20-29.
 
 
 
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 of his entrance to paradise directly after his martyrdom. This issue can only refer to the paradise of the astral world, which we will discuss later.

 

Secondly: The Wrongdoers
a-         Allah the Exalted said about the wrongdoers of the folk of Pharaoh, «…while a dreadful doom encompassed Pharaoh’s folk. The Fire; they are exposed to it morning and evening…»(1) Imam As-Sadiq (pbuh) was asked about the interpretation of this holy verse and said, «This happens in the world before resurrection because on the Resurrection Day there is no morning or evening. The morning and evening happen because of the sun and moon whereas in the gardens of Allah and the fires of the Hereafter there is no moon or sun».(2)
 
What confirms this meaning is the end of the verse, which explains that the doom on the Resurrection Day is more severe than the doom in the astral world. Allah the Exalted said, «…and on the day when the 
 

(1)    The holy Quran, Surat Gh?fir (The Forgiver), verses 45-46.
(2)    AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 6, p. 285.
 
 
 
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 Hour upriseth (it is said): Cause Pharaoh’s folk to enter the most awful doom».(1)

 

b-         Allah the Exalted spoke also of the fate of the wrongdoers as in His words, «…If thou couldst see when the wrong-doers reach the pangs of death and the angels stretch their hands out (saying): Deliver up your souls. This day ye are awarded doom of degradation for that ye spake concerning Allah other than the truth, and used to scorn His portents».(2)
 
The verse shows that the doom of degradation happens straight after the reaping of the spirits.
 
c-         In the same line of the previous verse, Allah the Exalted says, «If thou couldst see how the angels receive those who disbelieve, smiting their faces and their backs and (saying): Taste the punishment of burning!»(3)
 
Therefore, there exists bliss as well as punishment after death and before the Resurrection Day. The world of such bliss and 
 

(1)    The holy Quran, Surat Gh?fir (The Forgiver), verse 46.
(2)    The holy Quran, Surat Al-’An`?m (The Cattle), verse 93.
(3)    The holy Quran, Surat Al-’Anf?l (The Spoils of War), verse 50.
 
 
 
 
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 torment is being expressed as the astral world as in His words, «Until, when death cometh unto one of them, he saith: My Lord! Send me back. That I may do right in that which I have left behind! But nay! It is but a word that he speaketh; and behind them is a barrier until the day when they are raised.»(1)

 

Imam as-Sadiq (pbuh) was quoted as saying, «… However, I swear in Allah, I fear for you from the Barrier. The narrator asked him what the Barrier is. He (pbuh) said it is the grave from the time of its manifestation until the Resurrection Day».(2)
 
Who lives in the Barrier (astral world)?
From the previous narrations, we learned that two classes of people encounter questioning in their graves, those who sincerely embraced faith, and those who sincerely embraced infidelity. Abdullah Bin Sinan narrated quoting Imam as-Sadiq (pbuh) to have said, «No one is questioned inside the grave but those who sincerely embraced faith and those who sincerely embraced 
 

(1)    The holy Quran, Surat Al-Mu’min?n (The Believers), verse 99-100.
(2)    AL-KULAINI, Muhammad Bin Ya’coub, Fourou’ al-Kafi (The Branches of the Sufficient), vol. 3, p. 242.
 
 
 
 
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 infidelity, whereas others are disregarded».(1)

 

However, the narrations that generally mentioned the punishment and bliss of the grave did not mark such particularization. Instead, it is completely inclusive regarding all believers and disbelievers. For instance, Imam Zein el-Abideen (pbuh) was quoted as saying, «The grave is a garden of the gardens of heaven or a pit of the pits of the hellfire».(2) Moreover, Imam as-Sadiq (pbuh) was quoted as saying, «The spirits of the believers exist in a tree of the paradise , eating from its food and drinking from its sap; and they say our Lord, let our resurrection happen, deliver your promise to us, and let our lasts join our firsts».(3)
 
Moreover, Imam as-Sadiq (pbuh) was quoted as saying, «The spirits exist in the form of bodies in a tree in paradise, acquaintance and questioning happen. Therefore, when one spirit arrives the spirits say let it enter because it escaped a great horror. Next, they ask it what so-and-so is doing and what so-
 

(1)    Same previous source, p. 235.
(2)    AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 6, p. 214.
(3)    AL-KULAINI, Muhammad Bin Ya’coub, Fourou’ al-Kafi (The Branches of the Sufficient), vol. 3, p. 244.
 
 
 
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 and-so is doing. If it says I left him behind still alive they say beg for him. And if it says to them he is doomed they say he is lost, he is lost».(1)

 

An Attempt for Success
Some people say that gathering the two classes of people in the narrations is being achieved by completely tying the second class with the first to reach the result that those who will live in the astral world are the people who sincerely embraced faith or sincerely embraced infidelity.
 
The example of such congregation can be observed in several verses of the Quran, which openly read that many people on the Day of Judgment will imagine that they did not live for a very long time [on earth]. Here we present some verses:
 
1-         «The day when the Trumpet is blown. On that day we assemble the guilty white-eyed (with terror), Murmuring among themselves: Ye have tarried but ten (days). We are Best Aware of what they utter when their best in conduct say: Ye have tarried but a day».(2)
 

(1)    Same previous source.
(2)    The holy Quran, Surat ??h? (Ta-Ha), verses 102-104.
 
 
 
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 2-         «He will say: How long tarried ye in the earth, counting by years? They will say: We tarried by a day or part of a day. Ask of those who keep count! He will say: Ye tarried but a little if ye only knew».(1)

 

3-         «And on the day when the Hour riseth the guilty will vow that they did tarry but an hour - thus were they ever deceived. But those to whom knowledge and faith are given will say: The truth is, ye have tarried, by Allah’s decree, until the Day of Resurrection. This is the Day of Resurrection, but ye used not to know. In that day their excuses will not profit those who did injustice, nor will they be allowed to make amends».(2)
 
4-         «And they say: When we are bones and fragments, shall we forsooth, be raised up as a new creation? Say: Be ye stones or iron, or some created thing that is yet greater in your thoughts! Then they will say: Who shall bring us back (to life). Say: He Who created you at the first. Then will they shake their heads at thee, and say: When will it be? Say: It will 
 

(1)    The holy Quran, Surat Al-Mu’min?n (The Believers), verses 112-114.
(2)    The holy Quran, Surat Ar-R?m (The Romans), verses 55-57.
 
 
 
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 perhaps be soon; A day when He will call you and ye will answer with His praise, and ye will think that ye have tarried but a little while».(1)

 

These verses clearly inform us that they are in hibernation, undisturbed by any suffering or humiliation. Therefore, they do not feel the long time as it passes. Their case is similar to the case of the people of the cave «Or (bethink thee of) the like of him who, passing by a township which had fallen into utter ruin, exclaimed: How shall Allah give this township life after its death? And Allah made him die a hundred years, then brought him back to life. He said: How long hast thou tarried? (The man) said: I have tarried a day or part of a day. (He) said: Nay, but thou hast tarried for a hundred years..».(2)
 
Criticizing the Attempt
However, this example is not convenient regarding harmony between the two categories in the reports. 
 
Construing the example on the basis that these 
 

(1)    The holy Quran, Surat Al-’Isr?’ (The Night Journey), verses 49-52.
(2)    The holy Quran, Surat Al-Baqarah (The Cow), verse 259.
 
 
 
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 infidels and criminals are also in hibernation without experiencing any suffering contradicts with the reported suffering of Pharaoh’s folk. Therefore, the outward meaning of these verses indicating to the hibernation condition and non-suffering does not point to the astral world. Instead, one must understand them in the form that points to the period between the two blows relating to the Resurrection Day. Allah the Exalted expressed this issue in His words, «And the trumpet is blown, and all who are in the heavens and all who are in the earth swoon away, save him whom Allah willeth. Then it is blown a second time, and behold them standing waiting!»(1)

 

The outward meaning behind the releasing of this verse tells us that the blowing happens because the first blow targets all the beings in the heavens and earth including the people in the astral world. The story quoted from Imam as-Sadiq (pbuh) reports this issue. The Imam (pbuh) was asked does the spirit disappear after leaving the body or does it linger behind? He (pbuh) said, «No, it will linger until the time when the trumpet is blown. At this point, the materials discontinue and cease to exist hence 
 

(1)    The holy Quran, Surat Az-Zumar (The Troops), verse 68.
 
 
 
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 no sensation or tangibility. Things are reversed as their creator originally initiated them for as long as four hundred years during which the creation hibernates, between the two blows».(1)

 

The Right Answer
We can sum the two previous categories through the meaning of the distraction (they are being disregarded). If we explain the case in a sense where no sensation will exist in the astral life and without any exposure to the retribution, a contradiction would occur regarding the two categories.
 
However, we can interpret the meaning of the distraction based on another meaning that we can find in the supported story of Dhureis al-Kanasi that he quoted from Imam Al-Baqir (pbuh). It is also a good example that sums the two categories. The report reads, «I said to him: May I die for you, what will be of the case of the monotheists who recognize the prophecy of Muhammad (pbuh&hh), and the Muslim sinners who die without an Imam and who are unaware 
 

(1)    AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 6, p. 217.
 
 
 
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 of your guardianship? The Imam (pbuh) said, ‘As for these people, they remain in their graves without any escape. Anyone with a good deed without showing animosity will obtain a tunnel dug for him and connected to the paradise that Allah created in the west. Hence, the breath of life will enter his grave until Resurrection Day, until he meets Allah Who will hold him accountable based on his good and bad deeds. Hence, either to paradise or to hell. These people await Allah’s decree. The same issue applies to the wronged, stupid, infants and Muslim children who have not reached the age of puberty’».(1)

 

This story fits the explanation regarding «those disregarded» and was expressed in this story as «those awaiting Allah’s decree». Consequently, disregarding them does not mean denying their sensations in the circumstances of the astral world. Instead, they are being ignored without any questioning on one hand, and without sending the spirit [their spirits] out of the grave to the paradise or hell in the astral world on the other hand.
 

(1)    AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 6, p. 286.
 
 
 
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 In fact, the breath of life seeps into their grave from the paradise in the astral world and they maintain this condition until Resurrection Day.(1)

 

The outcome: The astral life is common for all the people. However, the questioning of the grave and the sending of the spirit out to the paradise or hell in the astral world is not a common issue for all the people. It has been designed only for those who sincerely embraced faith or those who sincerely embraced infidelity.
 

(1)    AL-HA’ERIE, Kathim, Usul Ad-Dean (The Principles of Religion), first edition, Qum, Dar at-Tafsir (publishing house), 1424 A.H., Ps. 316-325
 
 
 
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 The Fate of the Spirits in the Astral World

 

The Perfect Body
From the many narrations, one can understand that Allah the Exalted places the human spirit in the astral world inside a perfect form that resembles the bodily form. Therefore, in that astral life, man or the human being will exist as a free spirit. However, such freedom is imperfect. The human spirit will experience a certain materiality. This explains how it occupies a geographic zone and moves from one place to another, etc… The retribution issue occurs in the presence of such an idealistic physical form.
 
Here we present some reports that denote this perfect body or astral form:
 
1-         The record of Abi Walaad al-Hannat quotes Imam as-Sadiq (pbuh) to have said, «I said to him, may I die for you, they say that the 
 
 
 
 
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 spirits of the believers exist inside the crops of birds, green and circling the throne. He (pbuh) said, ‘No, the believer is nobler to Allah than making his spirit exist inside the crop of a bird. However, they exist inside bodies similar to their bodies’».(1)

 

2- The recognized report of Abu Baseer reads: «I said to Abu Abdullah (pbuh) we say that the spirits of the believers exist inside the crops of birds, green and grazing in the paradise, and they seek shelter inside lanterns beneath the throne. He said, ‘No, they do not exist inside the crops of birds.’ I asked where they are. He said, ‘[They exist] in a garden in the form of bodies in heaven».(2)
 
3- Another report quotes Imam as-Sadiq (pbuh) to have said, «If Allah collects him [the spirit] He will make that spirit exist inside a shape similar to its shape in the secular world. Hence, they can eat and drink. Consequently, if another spirit arrives they will recognize it by the same image that existed in the secular world».(3)
 

(1)    AL-KULAINI, Muhammad Bin Ya’coub, Fourou’ al-Kafi (The Branches of the Sufficient), vol. 3, p. 244.
(2)    Same previous source, vol. 23, p. 245.
(3)    Same previous source.
 
 
 
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 The Astral Paradise

 

The commander of the faithful (pbuh) was quoted as saying, «The spirit of any believer who dies in any place of the places of the earth will be commanded to join the valley of peace (Wady as-Salam), which is a piece of the Garden of Eden».(1)
 
The tradition reports that someone said to Imam as-Sadiq (pbuh) I have a brother in Baghdad and I fear for his death in that land. He (pbuh) said to him, «Do not be concerned about the location of his death. As for this issue, no believer dies in the east or the west of the earth unless Allah gathers his spirit in Wady as-Salam». 
 
Hence, he asked him where Wady as-Salam was located. He (pbuh) said, «The posterior land of Kufa; as if I can foresee them in circles, in circles they are sitting and having conversations».(2)
 
Another name for this blessed piece of land is «al-Gharee». Besides, the city where Wady as-Salam is located is called «Holy Najaf».
 
The reports that were quoted from Ahlul Bayt, the family of the prophet (pbut) narrate that a 
 

(1)    Same previous source, vol. 3, p. 243.
(2)    Same previous source.
 
 
 
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 large number of the prophets and trustees were buried in this blessed land such as Adam, Noah, Hud and Saleh.

For instance, a man named al-Mufdil al-Ju’fi had said, «I visited Abu Abdullah (pbuh) and said to him I miss al-Gharee. He (pbuh) said why do you miss it? I said to him that I love to visit the commander of the faithful (pbuh). He (pbuh) said are you aware of the value of this visitation. I said no, son of the messenger of Allah, unless you teach me. He (pbuh) said if you wish to visit the tomb of the commander of the faithful (pbuh) understand that you are visiting the bones of Adam, the body of Noah and the body of Ali Bin Abil Talib (pbuh). I said Adam (pbuh) descended in Serendib at sunrise and they [historians] claim that his bones were in Baytullah al-Haram [Sacred House of Allah]. Therefore, how did his bones end in Kufa? He (pbuh) said Allah the Exalted inspired Noah, while onboard the ark, to circle the House for a week. Therefore, he circled the House as He inspired him. Next, he descended into the water up to his knees and extracted a coffin that contained the bones of Adam (pbuh). He carried it to the belly of the ark and sailed for as long as Allah willed.
 
 
 
 
 
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 Next, he arrived to Bab al-Kufa, the center of its mosque. Inside it, Allah the Exalted commanded the earth saying, «Swallow thy water». Hence, it swallowed its water from within the Kufa Mosque where the water initially started. The congregation that was abroad the ark scattered. Hence, Noah (pbuh) took the coffin and buried it in «al-Gharee», which is a piece of the mountain on which Allah spoke directly unto Moses, on which He consecrated Jesus, on which He chose Abraham as a friend, on which He chose Muhammad as his precious one, and which He made as a residence for the prophets. I swear in Allah, following his good ancestors Adam and Noah, no one resided in it who is nobler than the commander of the faithful Ali (pbuh) is. If you visit the surroundings of Najaf, visit the bones of Adam, the body of Noah and the body of Ali Bin Abil Talib (pbuh); you are visiting the earlier prophets, the seal of prophets Muhammad and the master of the trustees Ali. Its visitor will have the gates of heavens open for him; hence, do not be asleep [ignorant] regarding the benefit».(1)

 

The book «Tahtheeb» recounted Imam Ali 
 

(1)    AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 97, p. 259.
 
 
 
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 (pbuh), after his assassination by Ibn Maljam, to have said, «If I die bury me in this land, in the grave of my two brothers Hud and Saleh».(1)

 

The books designed to pay tribute to the commander of the faithful (pbuh) recounted the following words while addressing him:
 
«Peace be upon you and your two bedfellows Adam and Noah and your two neighbors Hud and Saleh with the blessings and mercy of Allah».

The Commander of the Faithful’s Interest in Najaf
From the narrations, we can conclude that the commander of the faithful (pbuh) showed great interest in al-Gharee. The tradition recounted that he visited the place one day with a man named al-Asbagh Bin Nabaatah who explained what had happened. He said that the commander of the faithful departed Kufa until he reached al-Gharee and crossed it. We followed him to discover that he was lying on the ground without a mat beneath him. Hence, Qanbar asked him, commander of the faithful, let me spread my gown beneath you. He (pbuh) said no, this is simply the 
 

(1)    Same previous source, p. 239.
 
 
 
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 dust of a faithful follower or his crowded seat. Al-Asbagh said we understand the meaning of the faithful’s dust. What is the story of his crowded seat? He (pbuh) said, «O Bin Nabaatah, had you been allowed to see behind the screen [the ability to the see the other world] you would have seen the spirits of the believers on this terrain, circling, visiting and having conversations. On this terrain rests the spirit of each believer».(1)

 

In addition, the reports recounted that the commander of the faithful (pbuh) looked one day at Kufa (with Najaf behind it) and said, «So beautiful you are and so sweet is your depth. My Allah, ordain that my grave be in it».(2)
 
Moreover, the narrators reported that he (pbuh) would aim for al-Gharee should he wish to be in solitude. One day, while he was there, a man came from the wild terrain riding his camel behind a funeral. When he saw Imam Ali (pbuh) he went towards him until he reached and saluted him. The commander of the faithful (pbuh) saluted him back and asked where you are coming from.
 
 

(1)    Same previous source, vol. 6, p. 242.
(2)    Same previous source, vol. 97, p. 232.
 
 
 
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 The man said from Yemen. He (pbuh) said what the story is concerning the funeral that you accompany. The man said this is the funeral of my father. I came to bury him in this land. He (pbuh) said why you did not bury him in your land. The man said he commanded me with this issue and told me that a man, whose intercession will include people as much as the people of Rabei and Madar [denoting a large number of people], will be buried in this land. He (pbuh) said do you know that man. The man said no. He (pbuh) said I swear in Allah that I am that person.(1)

 

Regarding the outcome of one’s burial near the commander of the faithful, Al-Fadel Mullah Mahdi, renowned as An-Nuraqi, wrote to the learned scholar Aal Bahr al-Ulum (RIP) saying:
 
[This is a translation of the Arabic verses]
 
Yes, tell the residents of the Land of al-Gharee
Be happy with your immortality in heavens
Overfill us with the water generously
We are the thirsty [guests] while you are the hosts
The learned scholar (RIP) replied:
 
 

(1)    AT-TAMIMI, Muhammad Ali Ja’far, Najaf city, p. 95 (quoted from Ahlul Bayt Library).
 
 
 
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 Yes, tell a loyal person who sees from afar

The homeland of the beloved with a witnessing eye
You have the merit while you are an absent witness
To someone present yet absent with thirst
We are near the water suffering thirst
While despite the distance, you won the watering place(1)
 
The meaning from the latter verses is that even if you are absent from the land of al-Gharee, you remain present because you love this neighborhood (He, who loves the act of a group of people, will share their destiny).
 
The Astral Hell
The reports recount that the King of the Romans asked Imam al-Hassan Bin Ali (pbuh) about the spirits of the disbelievers and their place of gathering.
 
The Imam (pbuh) replied, «They gather in the valley of Hadramaut in Yemen».(2)
 
 

(1)    Same previous source, p. 92.
(2)    SHUBBAR, Abdullah, Tasliyat al-Fouad Fee Bayan al-Mawt Wal Mi’ad (Amusing the Heart by Explaining Death and Resurrection), p. 118.
 
 
 
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 Moreover, the commander of the faithful (pbuh) was quoted as saying, «The worst well in hell is named Barhut, which contains the spirits of the disbelievers».(1)

 

Another speech of his reads, «The worst water on the face of the earth is the water of Barhut that is located in Hadramaut, the destiny of the spirits and perfect bodies of the disbelievers».(2)
 
In addition, Imam as-Sadiq (pbuh) was quoted as saying, «If our enemy dies his spirit ends in the valley of Barhut. Hence, it will become immortal in its sufferance, forced to feed on its Zaqqum, and forced to drink from its lava. Therefore, ask Allah for a refuge away from that valley».(3)
 
The Astral People Visit their Families
We can conclude from several reports quoted from Ahlul Bayt (the people of the household of the prophet, peace be upon them) that the astral people while inside their perfect bodies visit their 
 

(1)    AL-KULAINI, Muhammad Bin Ya’coub, Fourou’ al-Kafi (The Branches of the Sufficient), vol. 3, p. 264.
(2)    Same previous source.
(3)    AS-SAFFAR, Muhammad Bin al-Hassan, Bas’aer Ad-Darajat Fee Fada’el Aal Muhammad (Grades Insights Regarding the Merits of Muhammad’s Household), p. 374.
 
 
 
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 families although we cannot feel or sense any encounter with their world. For example, the record of Hafs Bin al-Bakhtary quotes Imam as-Sadiq (pbuh) as saying, «The believer visits his family to witness that which he loves and the concealment of that which he hates. The disbeliever visits his family to witness that which he hates and the concealment of that which he loves». (1)

 

What day do they visit?
Eshaq Bin Ammar was quoted to have said that he asked Abu al-Hassan [Imam Kathim (pbuh)], «Does [soul of] the believer visit his family? He said yes. I asked how often. He said, ‘It depends on their merits. Some visit every day. Some visit every two days. Some visit every three days. (Until he said) the lowest in merits visit every Friday’». (2)

What time do they visit?
Imam as-Sadiq (pbuh) was quoted as saying, «No believer or disbeliever exist unless he [his 
 
 

(1)    AL-KULAINI, Muhammad Bin Ya’coub, Fourou’ al-Kafi (The Branches of the Sufficient), vol. 3, p. 230.
(2)    Same previous source, p. 231.
 
 
 
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 spirit] visits his family at noon time. Hence, when the believer sees his family doing right he praises Allah for this issue. When the disbeliever sees his family doing right it will cause him to feel unfortunate».(1)

 


(1)    Same previous source, p. 230.

 

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 The Visitors of the Astral World

 

When a human being dies, his work will cease and his quest for perfection will end. With his death, time for planting stops and the time for harvesting commences. However, Allah the Exalted, out of His mercy, made an exception for man’s continual integration following his death. This exception exists in two types of services that can comfort him in his grave with visitations that can benefit his upgrading and integration. This is the heritage that the dead person leaves behind plus the believers’ paying tributes in his favor.

The Dead Person’s Heritage
The tradition recounts the noblest Prophet (pbuh&hh) to have said, «If the son of Adam dies his work ceases except for three: a current charity, a beneficial science, and a righteous 
 
 
 
 
 
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 child that prays for his mercy».(1)

 

The science can be a book that he leaves behind to be beneficial to others.
 
The current charity can be his contribution paid to build a mosque or any other charitable institution.
 
Regarding the righteous child, here we present a story of the child who changed the destiny of his father in the astral world. The tradition recounts the Prophet of Allah Jesus (pbuh) to have passed by a grave whose resident is being tortured. 
 
Next year he passed by the same grave to find that he was not being tortured. Hence, he said, «Lord, I passed by this grave last year and its owner was being punished. I passed by it this year and he was not being punished! Therefore, Allah inspired him saying Spirit of Allah, he left behind a good child who fixed a road and gave shelter to an orphan. Hence, I forgave him because of his son’s deeds».(2)
 

(1)    This speech has been reported in different forms. Reference: AL-HA’ERIE, Kathim, Usul Ad-Dean (The Principles of Religion), Ps. 332-333.
(2)    AL-KULAINI, Muhammad Bin Ya’coub, Fourou’ al-Kafi (The Branches of the Sufficient), vol. 6, p. 3.
 
 
 
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 The traditions recount that the child who is undutiful to his parents can change to become dutiful towards them through the good deeds that he carries out in their favor after their death. For example, Imam as-Sadiq (pbuh) was quoted as saying, «A man can be undutiful to his parents in their life. However, he makes up for their fasting after their death, makes up for their praying, and pays their debts. Therefore, if he continues in this same manner he can be ordained to be a dutiful child of theirs. On the contrary, he can be dutiful in their life and once they are dead, he does not pay their debts, and does not act dutifully towards them in any form of piety. Therefore, if he continues in this same manner he can be ordained to be an undutiful child».(1)

 

On the same content of the previous prophetic tradition, Muawiyah Bin Ammar narrated that he said to Abu Abdullah (pbuh), what comes next after the man’s death. He said, «A good tradition followed after his death which pays him the same reward as those who execute it without any decrease in their rewards is the current charity that lives on after his departure, the good child 
 

(1)    AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 74, p. 84.
 
 
 
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 praying for his parents after their death, going to pilgrimage, paying charity, paying the freedom of a slave, fasting, and praying on their behalf». I said could I make them partners in my pilgrimage. He said, «Yes».(1)

 

B- Gifts Offered to the Dead
One of the doors of Allah’s mercy towards the dead person opens when the faithful people perform good deeds for his soul. For example, Allah’s messenger (pbuh&hh) was quoted as saying to his companions, «Send a gift to your dead. They asked O messenger of Allah, what is the gift of the dead? He (pbuh&hh) said it is charity and supplication. He (pbuh&hh) added that the spirits of the believers descend every Friday to the sky of the world, standing perpendicular to their homelands and homes. Each one of them calls sadly, my wife, my children, my father, my mother, my relatives, be kind to me while my possession is now yours, may Allah be kind to you; woe and accountability are now our responsibility while others are beneficiaries. Each one of them calls upon his relatives asking for their kindness, one 
 

(1)    AL-HA’ERIE, Kathim, Usul Ad-Dean (The Principles of Religion), Ps. 332-333.
 
 
 
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 Dirham (pound), one loaf of bread, or one piece of clothing [paid in charity], may Allah cloth you with the clothes of heavens».

Next, the Prophet (pbuh&hh) cried and his companions cried. He could no longer speak because of his severe crying. Later he (pbuh&hh) added, «Those are your brothers in religion who turned into dust after happiness and grace. They are in distress and feeling woe for their situation. They say woe unto us; we wish we had spent what we owned for the satisfaction and pleasure of Allah. We did not need you [in the past]. Hence, they return with a remorse and heartbreak uttering, hurry with the charity of the dead».(1)
 
The book «Lub al-Labaab (The Core of Understanding)», author Rawandi, reads:
 
The dead people come every Friday of the month of Ramadan; they stand and each one of them says with a sad and wailing sound:
 
«O our folks, our children, our relatives, be kind to us with something, may Allah bestow mercy on you. Remember and forget us not when you supplicate. Be merciful to us while we are 
 

(1)    AL-MIRZA AN-NOURI, Hussein, Mustadrak al-Wasa`el (Following the Means), vol. 2, p. 484.
 
 
 
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 in our alienation. We have been abandoned in a tight prison, in distress and long sadness. Have mercy on us and be not stingy regarding prayers or charity for our souls in the hope that Allah will have mercy on us before you join us. Alas! We have been capable like you are now. Servants of Allah hear our words and do not forget us. Tomorrow you shall realize that the leftovers that are in your possession have been in our possession. We did not spend it for the way of Allah and disregarded what was right. Hence, it became our curse and beneficiary for others. Be kind to us with one dirham, one loaf of bread or one piece of clothing. In the end, they say:

Sooner than later you will cry for yourselves without any benefit for you like we are crying now without any benefit for us. Therefore, work hard before you turn out as we have».(1)
 
The learned scholar al-Majlisi said in the book «Zaad al-Ma’ad (The Provision of the Resurrection)», the dead should not be forgotten because they are incapable of performing charitable acts. They hope that they will obtain something from their children, relatives, and 
 

(1)    Same previous source, vol. 2, p. 163.
 
 
 
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 faithful brothers. They wait this issue impatiently, especially supplication during the desired night prayers and after the obligatory prayers as well as at the sacred places.

 

The parents (mother and father) must receive the lion share of these gifts of prayers and good deeds performed for their souls.(1)
 
May Allah the exalted send his peace upon Imam as-Sadiq (pbuh) who, as the traditions narrated, used to pray every night for his children and every day for his parents two Rik’as (2-part prayer). In the first part, he read after Surat al-Fatiha (The Opening chapter) Surat Al-Qadr (The Power chapter). In the second part, he read Surat Al-Kawthar (The Abundance chapter). He was the one who taught us that any Muslim who performs a good service in favor of a dead person Allah will double his reward while being beneficial to the dead.
 
The fruitful gifts of the believers to the dead
1-         The tradition recounted that someone asked Imam as-Sadiq (pbuh) if one could perform 
 

(1)    AL-QUMMI, Abbass, Manazil al-Aakhirah Wal Matalib al-Fakhirah (Ranks in Afterlife and Glorious Quests), p. 73.
 
 
 
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 a service on behalf of the dead. The Imam (pbuh) said yes, he could be in distress and Allah will remove his distress. Someone would visit him and say, the distress of yours is being removed thanks to the prayer of your brother on your behalf. Next, he asked him could I share two men in a 2-part prayer. He (pbuh) said yes. Then added, «The dead person rejoices in the bestowing of mercy upon him and in the asking of forgiveness for his soul like the living person rejoices the gift that is presented to him».(1)

2-         The noblest Prophet (pbuh&hh) was quoted as saying, «A charity paid on behalf of a dead person is taken by the angel of death on a plate the light of which is so bright it can reach the seven heavens. Next, he stands at the edge of the tunnel (grave) and calls:
Peace be upon you, residents of the graves. Your folks are sending you this gift. Hence, he takes it and inserts it in his grave causing the expansion of his bed».(2)
 

(1)    AS-SADDOUQ, Muhammad Bin Ali, Man La Yahdoroho al-Faqih (Unattended by the Jurisprudent), vol. 1, p. 183.
(2)    AL-QUMMI, Abbass, Manazil al-Aakhirah Wal Matalib al-Fakhirah (Ranks in Afterlife and Glorious Quests), p. 73.
 
 
 
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 3-         The tradition of the prophet reads, «If a man gives charity on behalf of the dead, Allah commands Gabriel to carry with him to his grave seventy thousand angels, in each angel’s hand a plate brought to his grave. Next, he says peace be upon you servant of Allah. This is the gift of so-and-so brought to you. Consequently, his grave shines».(1)

 

The returned benefits to the living donator
Added to these blessings and godly graces overwhelming the dead, Allah the exalted will better the reward of whoever offers some of the good deeds that he performs to the dead.
 
1-         Imam as-Sadiq (pbuh) was quoted as saying, «A dead person receives in his grave the prayers, fasting, pilgrimage, charity, pious deeds and supplication. The outcome of these deeds are rewarded to both the performer and the dead».(2)
 
2-         Another speech quoted from Imam as-Sadiq (pbuh) reads, «Anyone of the Muslims who 
 

(1)    Same previous source, p. 75.
(2)    AS-SADDOUQ, Muhammad, Man La Yahdoroho al-Faqih (Unattended by the Jurisprudent), vol. 1, p. 185.


 
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 performs a good service on behalf of the dead person will have his rewards doubled while Allah will render it beneficial to the dead person».(1)

3-         The Prophet (pbuh&hh) was quoted as saying, «Whosoever presents to a dead person a paid charity will receive from Allah the reward and will be on the resurrection day shaded by Allah’s throne, the day when there will be no shade but the shade of the throne».(2)
 

(1)    AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 88, p. 311.
(2)    AL-QUMMI, Abbass, Manazil al-Aakhirah Wal Matalib al-Fakhirah (Ranks in Afterlife and Glorious Quests), p. 73.
 
 
 
 
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Conclusion

 Conclusion

 

We conclude our words with a sermon of Imam Zein el Abideen (pbuh). It reads, «People, fear Allah and know that to Him you will return. Hence, each soul will on the day when every soul will find itself confronted with all that it hath done of good and all that it hath done of evil (every soul) will long that there might be a mighty space of distance between it and that (evil). Allah biddeth you beware of Him. Woe unto you son of Adam who is ignorant but not ignored. Son of Adam, your death is the fastest issue towards you; it is looming with persistence seeking you and it is almost there. It is as if you are already dead, the angel has collected your spirit, and you have ended inside a lonely house where your spirit will be restored into your body, and where your two angels Munkar and Nakir will intrude for your questioning and severe testing. The first issue that they will ask you about is your lord whom you worshiped. The next is your prophet who was sent to you, then your religion which you embraced, your book which you recited, your leader Imam to whom you paid loyalty, your age and the time you spent, lastly your money and how you earned it and how you spent it.
 
 
 
 
 
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Conclusion

 Therefore, be careful and observe yourself. Be prepared for the examination, questioning and testing. If you are a pious believer, a learner of your religion, a follower of the honest, and a partisan of the guardians of Allah, He will provide you with your proof [argument], and release your tongue to speak the right. Hence, you will excel with your answer; receive good tidings of the paradise, the satisfaction of Allah, and the beautiful spouses. The angels will welcome you with the breath of life and plenty. If you were not of this sort, your tongue will stutter, your argument will be refuted, you will be obscured from the answer, foretold of the hellfire, and the angels of penance will welcome you with boiling water and roasting hellfire.(1) Therefore, son of Adam know this: What awaits behind this reception is far greater and horrific, and more painful for the hearts on the Day of Judgment. That is a day unto which mankind will be gathered, and that is a day that will be witnessed…»(2)

 

Dear readers: Do not forget to read the book that will follow, (The Day of Judgment).
 
Praise be to Allah, Lord of the Worlds.
 
 

(1)    AL-MAJLISI, Muhammad Baqir, Bihar al-Anwar (Oceans of Light), vol. 6, Ps. 223-224.
(2)    Same previous source, vol. 78, Ps. 143-146.
 
 
 
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They ask you about death & The Barrier