Alhassanain(p) Network for Heritage and Islamic Thought

Alhassanain (p) Network for Islamic Heritage and Thought

Islamic Unity and Happiness

What is Islamic unity? Is it the use of a common ground of beliefs? Is it giving up some of the differences different sects have? How did the publication "Al-Ghadir " of the scholarAmini (may God be pleased with him) affect the idea of Unity? What principles should be followed for the sake of unity? What is happiness from the Islamic point of view?

The present book presents us with the answers to the above questions and more. Maybe presenting us with the ultimate principle, that of Imam Ali as, who used the motto of "not securing all, but at the same time not abandoning all".

Author(s):Ayatullah Murtadha Mutahhari

Translator(s): Dr.Alaedin Pazargadi

Publisher(s): Foreign Department ofBethat Foundation

www.alhassanain.org/english

Table of Contents

Translator's Introduction 3

Part 1: Al-Ghadir and Islamic Unity 4

Islamic Unity 4

Scholar Amini 6

Others' View of Al-Ghadir 8

Part 2: Happiness 10

Happiness and Pleasure 11

Happiness and Aspiration 13

Types of Happiness 13

Stages of Happiness 14

Factors of Happiness 14

An Overview of a Series of Discussions 17

Translator's Introduction

The martyred scholar,Murtadha Mutahhari was born in 1918 in the town ofFariman ofKhorassan . He studied for 16 years in the Divinity college of Qom in the branches of literature, jurisprudence, philosophy and other Islamic subjects, and then taught there and later at the Divinity College of Tehran University as professor of theology and philosophy for several years. He was then engaged in research which resulted in the publication of many books on religious, philosophical and social topics.

He was an erudite and versatile scholar, as is proved by his lectures, pamphlets and books, a total of 35 published works. He was martyred by assassins in Tehran in April I980. His well-known books arc: Islamic World Visions, Man in the Qur'an, Islamic Revolution, Men and Faith, Divine Justice, Society and History, Revelation andProphethood .

This booklet consists of two sections. In section one the writer discusses the contribution of scholarAmini in his book of "Al-Ghadir " and Islamic unity and its urgent need in the world of today. In section two he analyses the question of happiness from different points of view, both religious and philosophical.

In Persian and Arabic texts wherever the name of Imam Ali or other Imams is mentioned, it is customary to add a phrase after its meaning in English «peacebe upon him», or the letter as an abbreviation for it in the English translation .too, this symbol is used in such cases.

In translating this booklet, my acknowledgement is due to Mr. MuhammadKhurshid Ali, editor ofBe'that Foundation, for his most helpful suggestions in improving the quality of the translation and useful abridgement to avoid unnecessary repetitions.

A.P.

Part 1: Al-Ghadir and Islamic Unity

The noble book "Al-Ghadir " has raised a great wave in the Islamic world, and Islamic thinkers have paid a deep attention to it from various angles: literary, historical.theological , traditional , social, and analytical. What interests us from the social angle is Islamic unity. Islamic reformers and enlightened scholars of our era consider the unity and adherence of Islamic nations and sects as the most urgent of Islamic need, particularly under the present conditions when they are being assaulted by the enemy from every side, who is constantly employing all kinds of means to develop old offenses and invent new ones.

As we know, Islamic unity and brotherhood have principally been an important objective of Islam and of the deepest interest to the holy lawgiver of Islam, as testified by the Qur'an, and Islamic traditions and history.

For this reason, a question is raised by some as to whether or not the writing and publication of a book like "Al-Ghadir " the contents of which are anyhow the oldest of Muslim ethical topics, will not create an obstacle in the way of achieving the sacred goal and noble ideal of Islamic unity.

We consider it necessary first to clarify the main topic, that is, the meaning and scope of Islamic unity ,and then explain the role of the fine book "Al-Ghadir " and its noble writer, scholarAmini (May God grant him Heaven).

Islamic Unity

What is meant by Islamic Unity? Does it mean that one religion should be chosen from among its different sects, and the rest be put aside? Or does it mean that what ·is held in common in all of them should be adopted, and the differences ignored, thus creating a new faith which would not resemble any of them? Or again, does it mean that Islamic unity has no relationship whatever with the unity ofreligions, and the meaning of Muslim unity is the union of the followers of various sects against Non-believers in spite of all their religious differences.

Those who are opposed to Muslim unity, in order to give the word «Islamic unity» an illogical and impracticable sense, call it a religious unity to defeat it at the very beginning.

Obviously the purpose of the enlightened and learned men of Islam in coining this phrase is not limiting all the sects to one religion, or adopting the common points and laying asidedifferences which is neither reasonable, and logical, nor desirable and practicable. Their purpose is the unification of Muslims in one line against their common enemy.

These learned men say that the Muslims have sufficient sources of conformity which could be used as a basis of a solid unity. All Muslims worship the unique God, and believe in theprophethood of the holy Prophet. Their Book is the Qur'an, and the direction of prayers isKaaba . They perform the rites of pilgrimage together and in the same way, their prayer and fast are similar, their making of a family, their dealings, their bringing up of children and the burial of their dead are all alike. There are no differences between them in these matters except in details.

All Muslims possess a universal perspective; they have a common culture, and share a great and magnificent civilization of long­standing. The unity of perception, culture, record of civilization, perspicacity, religious beliefs, worship and devotion, and social customs and traditions, can easily make a single nation of them and create a great power before which all the world's great powers may feel humble, especially as this point has been affirmed in the context of Islam.

According to the explicit text of the Qur'an, all Muslims are brothers.and are related by means of special rights and duties. In the face of such a situation, why should the Muslims not benefit from all these wide possibilities bestowed on them by the blessings of Islam?

From the viewpoint of this group of Islamic scholars there in no necessity for the Muslims to seek reconciliation, compromise or forgiveness in their major and minor points of religious differences for the sake of Islamic unity. Similarly, there is no necessity that they should avoid discussing their differences about major and minor matters or writing books concerning them.

The only thing that is required by Islamic unity in this respect, is that they should be self-possessed enough to prevent being provoked and inflamed by hostility, or accuse one another to give the lie to each other, to scoff at one another's logic.to blame each other, or to hurt each other's feelings and go beyond the bounds of logic and reason. In fact, they should at least observe for themselves the limits that Islam has considered necessary in inviting a non-Muslim to Islam.

Some people have supposed that only the sects that differ on minor points, such as theShafe'i andHanafi sects can be like brothers and stand together in one line while those which differ on major points can never be like brothers at all. In the opinion of this group religious principles are an inter-related collection, or in the words of Methodists they are of the kind of minimum and maximum relationship.

The injury of one is the same as the injury of all, so, when the principle of the leadership of the Imam receives a set back and issacrificed, the question of unity and brotherhood is negated, according to the supporters of this principle. For this reason the Shiites and Sunnis cannot shake each other's hands as brothers and stand in one line against an enemy, whoever he may be.

The answer is given to this group by the first group is: We have no reason to consider the major points as an inter-related collection or 10 follow the principle of "either all or nothing." Here the rules of "What is facilitated does not render null what isdifficult", and "Not securing all does not mean abandoning all" holds true, and the way of Ali, Commander of the Faithful, is for us the best and the most instructive example. He adopted the most logical and reasonable way which was worth by his exalted position.

He left no stone unturned in order to secure what was his right. He did all that was possible to revive the principle of the «Imamate», but he never followed the motto of "either all or nothing". On the contrary, he used the motto of "not securing all, does not mean abandoning all" as the basis of his actions.

Ali did not rise against those who deprived him of his right, and his refraining from rising was not due to compulsion, but a well-considered and voluntary step. He had no fear of death, so why did he not rise? The worst was that he would be killed. Being killed in God's way was his utmost wish. He was always longing for martyrdom, and he was more familiar with it than a child is with the mother's breast. In his correct reckoning, Ali had reached this conclusion that the interest of Islam in those circumstances was to abandon the idea of rising and resort to co-operation. He himself repeatedly clarifies this point.

In one of his letters toMalek Ashtar (letter 62 ofNahjul Balaghah ) he writes: «At first I withdrew my hand until I saw that some people turned back from Islam, and invited men to annihilate the religion ofMuhammed . I feared then that if I did not rise to aid Islam and Muslims, I would witness a split or destruction in Islam the calamity of which would be far greater than foregoing a short period of caliphate.»

In the Council of Six, after Othman was nominated and selected byAbdo-Rahman-ben-Owf , Ali explained his protest as well as his readiness for co-operation in the following words (Nahjul Balaghah Sermon 72):

"You yourselves know that I have more merit for the Caliphate than all others. And now I swear to God that as long as the affairs of the Muslims are in order, and my rivals are content with leaving me aside and only I am being treated unfairly, I will show no opposition and will submit."

These are the evidences that Ali rejected the principle of "either all or nothing" in this case. There is no need to elaborate Ali's way and method any further. This matter is abundantly testified by history.

ScholarAmini

Now is the time to see to which group ScholarAyatullah Ibrhim Amini , the noble writer of Al-Ghadir belongs, and what he thinks. Did he consider the unity of Muslims acceptable only within the circle of the Shiite sect, or did he think that the circle of Islamic brotherhood should be more extensive? Did he believe that Islam which is verified with the confession of the creed of the two Muslim testimonies, willy-nilly creates certain rights of Muslims in connection with other Muslims, and preserves the bond of brotherhood between all Muslims, as affirmed explicitly in the Qur'an?

ScholarAmini himself has given thorough consideration to this point that he must clarify this question and also whether the role of "Al-Ghadir " in Islamic unity is affirmative or negative. And in order not to be misjudged by critics, including those who appear for the opposite side, and those who pretend to belong to the group favoring the idea, he has repeatedly offered explanations and clarified the matter.

ScholarAmini is an adherent of Islamic unity, which he regards with broad-mindedness andenlightment . He has expounded this idea on various occasions within the covers of Al-Ghadir , parts of which are quoted below:

In the preface to volume one, he makes a brief reference to the role that Al-Ghadir will have in the Islamic World, and says: "We consider all this as a service to the religion and to the elevation of the word truth, and revival of the Islamic community."

In vol. 3, page 77,after quoting the falsehoods oflbn­Timieh ,Alussi andGhassimi to the effect that the Shiite look upon some members of the Prophet's household such asZaid -bin-Ali-bin-Hussein as enemy, says under the heading "criticism and amendment" These lies and accusations sow the seeds of depravity and rouse hostility between Muslim communities, producing disunity and dispersion, contrary to the interests of all Muslims...

In Vol. 3 page 268 he quotes the accusation ofSayed Rashid Reza against theShia sect to the effect that theShias are pleased at any defeat that the Muslims suffer, so much so that they in Iran celebrated the victory of Russia against the Muslims and says: These lies are forged by people likeSayed Muhammed Rashid Reza. TheShias of Iran and Iraq who are apparently accused, as well as theOrientalists , explorers and foreign representatives in Islamic countries etc. who have frequented Iran and Iraq , know nothing at all of this happening.

TheShias without exception have a respect for the population, blood,honour and property of all Muslims, both the Shiite and Sunnis, and whenever and wherever a calamity has befallen the Islamic world, irrespective of any sect, they have shared its sorrow. TheShia has never limited Islamic brotherhood which has been affirmed by the Qur'an and traditions, to the Shiite world and has not believed in a difference between theShias and Sunnis.

Again at the end of Vol. 3, aftercriticising some books of older writers such asAghd -el-Farid ofEbn-Abd ­ Raba; Al-Entessar ofAbol-Hossein Khayat Mo'tazeli , Al-Fargh -Beyn -Al-Fargh of AbuMonsoor Bagbdadi , Al-Fasl ofEbn-Hazm Andolessi , Al-Melat -van-Nahl ofMuhammed -ben -Ab -el-Karim Shahrestani ,Menhag­a -Sana ofEbn-Timia , and Al-Bedya -van-Nahaya ofEbn-Kathir , as well as several books or modern writers such as the History of Islamic Nations of SheikhMuhammed Khezri , the Dawn of Islam of AhmadAmin , Al-Jowlat -Fi -Robu -e-Shargh -el-Adna of MohammadSabet Mesri , As-Sera'e beynel -Islam-val ­Vathina ofGhassimi and Al-Vashia ofMussa Jar-o­Lah , he says:

"Our aim in criticizing these books is to warn the Islamic Community, and awaken them to the great dangers that these books create for them. For, they constitute a primary factor endangering Islamic unity and disperse the rank ofMuslims.,,

In the preface to Vol. 5, ScholarAmini explains his view very clearly about this matter entitled "A generous opinion, in connection with a letter of appreciation received from Egypt about Al-Ghadir , and leaves no room for doubt.

He says: "Opinions and views are free about religions, and never break the tie of Islamic brotherhood which has been affirmed by the Qur'an in the sentence: "Truly believers are brethren." However heated scholarly religious discussions and theological arguments, the way of the predecessors and above all that of the Prophet's Companions and followers has been unanimously accepted.

We writers in various parts of the Islamic world, inspirer of our differences on major and minor points, have a common bond and that is belief in God and His Prophet. In all our bodies reigns one spirit and one feeling, and that is the spirit of Islam and the word "devotion."

We Islamic writers live under the banner of truth and perform our duty with the guidance of the Qur'an and the mission of the Holy Prophet. The message of us all is: "Islam is truly the religion before God," and our motto is "There is no God but Allah, and Muhammad is his Prophet." Yes, we are of God's party and upholders of His religion."

ScholarAmini in the preface to Vol. 8 entitled "Al­Ghadir united the ranks of the Islamic Nations" enters a direct discussion of the role of Al-Ghadir in Islamic unity. He strongly refutes the charges of those who say Al-Ghadir causes a greater dispersion of Muslims, and proves that on the contrary, Al-Ghadir removes many of the misunderstandings and brings the Muslims closer together. He then offers as evidence of this, the confessions of Islamic scholars and in conclusion, he quotes the letter of Sheikh MuhammadSa'id Dahdooh in this connection.

To avoid a lengthy explanation, we dispense with the quotation and translation of all his discourse on Islamic unity, for, what we have already quoted is sufficient to prove our point.

The positive role of Al-Ghadir in Islamic unity lies in this that firstly it clarifies the reasoned Shiite logic and proves that the inclination of a hundred million Muslims towardsShiism contrary to the poisonous propaganda of some people, has not been due to political, racial or other circumstances, but rather to a strong logic based on the Qur'an and traditions.

Secondly it proves that a number of the charges leveled against theShia which have led other Muslims to keep some distance from theShia , such as the claim that theShia prefers a non-Muslim and is pleased at the defeat of non-Shia Muslims by non-Muslims, or that theShia makes pilgrimage to the Shrines of Imams instead of pilgrimage toMecca , or performs certainrites in prayer, or observes special rules in temporary marriage, are all false and without foundation. Thirdly in introduces to the Islamic world Ali, the Commander of the Faithful himself who is the most injured and the least appreciated personality in Islam, who can be the leader of all Muslims, to be imitated, as well as his chaste progeny.

Others' View of Al-Ghadir

What others think of Al-Ghadir is what we have explainedMuhammed Abdol-Ghani HassanMesri in his Commendation of Al-Ghadir in his preface of Vol.I , Second edition, says: "I pray God to make your limpid water (Ghadir in Arabic means 'a pool') the means of peace and delight of the two brothers,Shias and Sunnis, so that they join hands and build up the Islamic nation.

AdelGhaaban editor of the journal Al-Kerab , in his preface of Vol.3 says: "This book clarifies theShia logic which enables the Sunni sect to know theShias truly. This knowledge will bring the two sects closer together to form a united rank."

Dr. MuhammadGhallab , professor of Philosophy in the Faculty of Religious Principles of Al-Azhar , writes in his commendation of Al-Ghadir , printed in the preface to Vol. 4: "I received your book at an opportune moment, for I am now engaged in the collection of materials for writing a book on Muslim life from different angles. Therefore, I greatly desire to obtain reliable information concerning theImamia Shiite. Your book will help me much, and I shall not be misled like others about theShia sect."

Dr.Abd-ar-Rahman Kiali Halabi in his commendation, printed in the preface of Vol. 4, after a reference to the Muslim decline in contemporary times and discussing the factors that can save the Muslims, and after suggesting that a proper understanding of the holy Prophet's administrator may be considered one of these factors, says:

"The book Al-Ghadir and its rich contents is something worthy of being known to every Muslim, to inform them how far historians have shown negligence and where the truth lies. We should by this means make up for the past, in order to receive heavenly reward for our effort in the way or Islamic unity.

* *

That was the view of ScholarAmini concerning the important social question of our time, and this is its fine reaction in the world of Islam. May God grant himheaven.

We then came near a garden with fruit trees. Suddenly I realized that they were burning! “What is happening here?” I asked. “This is the garden made by the faithful from the praise and remembrance of Allah. But when these faithful lied, or indulged in back-biting or insulting, this garden went up in flames. That is their sins caused the reward of their good deeds to go to waste”.

On Friday night, I went to my home again as a bird. My children had gathered under the fruit tree I was sitting on. “Our father planted this fruit tree and we are enjoying its fruits. May Allah bless him.” One recalled and then they recited Sura al--Dukhan and Sura al-Dahr Their prayers made me happy and I also prayed for them and then returned to my current abode.

When I returned, my horse was ready. Haadi presented me two gifts. One was from Hazrat Fatimah Zehra (as) and the other from Hazrat ‘Ali (as) as the two Suras recited by my children are connected to them. “At the time of need these two gifts will open by themselves.” Haadi told me.

After some time, we reached the land of Greed and Avarice. There we saw people with faces like dogs fighting among themselves. Some were eating dead bodies and fire was coming out from their behinds. Haadi informed me, “These people used to take bribes and embezzle or steal wealth belonging to orphans.”

Next we entered the Land of Jealousy. I saw robot like giants approaching us. Suddenly Abu Lahaw appeared. My horse shied away at his sight, throwing me down. Abu Lahaw screamed with laughter, “O fool! Name me one learned man who has been free from jealousy. You'll never get out from this trap of mine!”

I was angry and started fighting him but he was stronger and was overpowering me. I cried for help. “Ya ‘Ali Madad!”

Immediately the robot like creatures turned around and retreated. Abu Lahaw too tried to run away but was crushed under the wheels of a giant roller. This was my last encounter with him!

Getting up, Haadi and I started walking away quickly. “Haadi, it seems Abu Lahaw is dead”. I said. “No,” Haadi replied, “Abu Lahaw never dies. But he will not approach you now as we are quite far from the Valley of Barhoot. Ahead, people are being punished for Pride and Arrogance but since you rid yourself of these traits in your lifetime, you will not be troubled.”

It got pleasant as we went ahead, with cool breeze, mountains, greenery and waterfalls. Numerous tents soon became visible. “This is the city of 'Huma', Haadi told me. It is the valley of Right and Sacred Land and you'll stay here a few days.”

Some attendants appeared and Haadi instructed me to go with them, “Go to your tent with them. You'll find friends there”.

On entering, a beautiful maiden greeted me. We sat down and were served by a handsome lad. She spoke to me about religious issues. The depth of her knowledge impressed me. “I was educated in the Holy City of Medina and brought up by Hazrat Fatimah (as) who, like her father is herself a city of knowledge and purity”. She told me.

Then we went for a walk in the woods. As I would approach a tree, its fruit laden branch would bend down towards me. The fruits were sweet and fresh and did not decrease regardless of how many I ate. Melodious voices rang out from the trees inviting me to eat whatever I liked.

On returning to the tent, I was greeted by Haadi, ready for the onward journey. We departed, accompanied by friends and some angels. Soon we approached a hill overcast with dark clouds and sparks emitting from it. We could hear thunder in the distance. The angels immediately burst out, “There is no course of circumstances and no power except Allah's!”

We climbed down the hill and looked down. “This is the Valley of Barhoot”, the Angels said, “and these sparks resembling arrows, spears and swords are in fact curses which the faithful send upon the enemies of the Ahlul Bayt (as) and these are hitting their targets.

We could see these fiery arrows passing through numerous people in the valley and they could not escape these. They were wailing and the voices sounded like yelping of dogs! All of us cursed the enemies of the Ahlul Bayt. This resulted in a ten-fold increase in the fiery showers.

Seeing the fate of the enemies of Ahlul Bayt made me happy and satisfied and we resumed our journey saying, “O Allah, give them such a punishment from which even the dwellers of Hell would wish they were freed”.

The End

Post-Scriptum

Although the events after death have been described already and will prove to be an incentive towards preparing ourselves for the Hereafter, I wish to list some practices and occasions described by Revered personalities, which will help everybody in their preparations.

Only those who are aware of the reality and facts about the Hereafter, can inform us about this and these are Muhammad (S) and his progeny, who are the cause of creation of the Universe. The gist of their teachings is that if anybody has to undertake a journey, he should make preparations for it.

Therefore daily before sleeping, Imam ‘Ali (as) used to announce from the mosque, “O People, get ready and make preparations for your journey of the Hereafter. May Allah have mercy on you. The proclaimer of Death is announcing. Take heed. Be prepared. You will face numerous hazards there.” (Nahjul Balagha)

The first occasion of these is the time when one experiences the pangs of death.

“And the stupor of death will come in truth; that is what you were trying to escape” (Sura Qaf, 50:19)

This is an extremely hard time. On one side there is the intensity of pain and illness, the tongue becomes mute and the body refuses to respond.

On the other hand, the crying and wailing relatives and the thought of being separated from them forever, the grief of the children becoming orphans, separation from one's mate and life-partner and from wealth and other worldly goods (in the collection of which one had spent his lifetime): the agony of death, combined with these hardships to be faced after death, all cause this time to be painful beyond imagination.

Shaykh Saduq has quoted Imam Ja'far al-Sadiq (as) as saying, “If anyone wishes to make the pangs of death easy and light, he should maintain good relations with his relatives and should be kind and gentle with his parents. One who behaves thus will die easily and in his lifetime will not be troubled with paucity and will on the contrary live happily.”

The Holy Prophet (S) has recommended Sura Yasin (36) and Sura al-Saffat (37) and reading the dua “La Ilaha Illa Allah al-Haleemul Karim...” (There is no power except Allah, the Forbearing and Gracious) to the end in the Qunoot as being beneficial for the time of death. (Recommending of particular Sura and Dua for particular objectives is because of the special meanings contained in them; which if understood and taken to heart have corrective influences upon man).

Second Occasion: Adeela indal-Maut (Satanic thought in death). This is the turning away from the truth to the false and wrong at the time of death. This is because Satan approaches men at the time of their death creating and raising doubts in their minds to the extent that one's correct faith may be completely shaken.

One may even become bereft of it and he may die an infidel or faithless. Traditions advice us that as a safeguard one should be in the habit of recalling Usul al-Deen with its proof so that when he is reminded of the Usul al-Deen on his death-bed and in Talqeen, certainty of his faith would

prevail and doubts would cease. Dua al-Adeela in Mafatihul Jinan is also helpful and should be read at the death-bed.

Reciting the Tasbih of Hazrat Fatima (as), wearing Aqiq (Carnelian) ring, reading Sura al-Mu'minun on Fridays, reading “Bismillahi La Hawla Wala Quwwata Illa Billah” after Morning and Maghrib Prayers, are all beneficial.

Third Occasion: Wahshat al-Qabr (Fear and horror of the Grave): This is more severe, and fearful than the previous occasions. When the body is brought near the grave, it should not be put into it at once.

Since this is a very fearful time, it should rather be prepared for it by breaking the journey thrice (Manzil), because the spirit still retains interest in the body. The Holy Prophet has said, “The most fearful time for the dead is their first night in the grave. Help your dead in this time of need by giving charity on their behalf and by praying for them (Salaat al-Wahshat).

In this prayer in the first rakat, one should read Ayaat al-Kursi (2:255) after Sura al-Hamd (1) and in the second Sura al-Qadr (97) ten times after Sura al-Hamd (1). Alternatively, Sura al-Tawheed twice in the first rakat and Sura al-Takathur ten times in the second rakat. ( i.e. after Sura al-Hamd). Also beneficial is reading “LA Ilaha Illa Allahu Al-Malikul Haqqul Mubeen” (There is no power except Allah, the King, the Right, the Manifest) 100 times daily and reading Sura Yaseen (36) every night before sleeping.

Fourth Occasion: Constriction in the Grave: This is also a difficult time. The grave calls out everyday. “I am the rest-house of the travellers. I am a house of horror and also of Respect.” For some, the grave will be a garden from amongst the gardens of Heaven and for others a pit from the pits of Hell.

Imam al-Sadiq (as) has said that nobody can escape this constriction, but there are practices which can prove helpful in this regard. e.g. 1) Imam ‘Ali (as) has said that reading of Sura al-Nisa (4) every Friday will save one from constriction. 2) One who makes a habit of reading Sura al-Zukhruf (43) will remain safe from the constriction and beasts in the grave. 3) Imam Ja'far al-Sadiq (as) has said that whoever dies between Thursday noon and Friday noon will be spared constriction. 4) Imam al-Ridha (as) has said that the habit of night prayers keeps one safe from constrictions. 5) The Holy Prophet (S) has said that reciting Sura al-Takathur (102) before sleeping helps to ward off constrictions. 6) People buried in the sacred land of Najaf are also spared constrictions.

Fifth Occasion: The Questioning by Munkar and Nakeer: Imam Ja'far al-Sadiq (as) has said that one who does not believe that questioning will take place in the grave is not a true faithful. These questions have been already mentioned. Reading Talqeen twice before the burial is completed is very beneficial but specially (and maybe only) if the person had these beliefs and thoughts in his lifetime.

Sixth Occasion: Barzakh. Barzakh has been discussed already. It is a time of extreme helplessness. Deeds done for the dead and the benefits arising from one's previous deeds are the only useful things at this time and most fearful day.

Seventh Occasion: Day of Judgement: It is the harshest and severest. There are fifty stations in the Day of Judgement; each more difficult than the previous one. We hope that you, dear reader, will pray for us.