Alhassanain(p) Network for Heritage and Islamic Thought

Chapter 23

Verse 63-65

In the Name of Allah, the Beneficent, the Merciful

This is the hell with which you were threatened. Enter into it this day because you disbelieved. On that day We will set a seal upon their mouths, and their hands shall speak to Us, and their feet shall bear witness of what they earned. (36:63-65)

God took covenant from the prophets about worshipping Only One God

Did I not charge you, O children of Adam! that you should not serve the Shaitan?

Meaning, O people! Did I not take promise from you that you will not worship Satan?

By this is meant either the ethereal world or it is an oath taken through knowledge and nature. Or it may mean the covenant obtained by God from the prophets and divine books, particularly through the Holy Quran and the last Prophet Muhammad (‘s). Anyone who accepts Quran must know that monotheism or worship of Only One God is the foremost condition.

Muslim is one who has vowed that he will worship Only One God; that he will not worship the desires of his heart or the Satan. He will not obey but the commands of Only One God.

This is the Straight Path, which means monotheism, the worship of none or nothing but Only One God.

And certainly he led astray numerous people from among you.

This is mentioned so that the hearer may hate Satan worship. God says, “By all means and in every way, Satan has misguided many people before you. So will you not take lesson?” Will you not think over it? Will you not look in front of you and observe how many people are led astray by the devil? Remember the fate of the people of Aad, Thamood, Lut, Pharaoh and Nuh.

How many people are there about whom everyone knows that they fell in Satan’s trap and died faithless; who spent their life in sins following their desires and passions and became losers both in this world and in the Hereafter. Instead of making life long efforts to gather wealth only to leave it behind and then feel ashamed, O man! You should spend your life in worshipping God and in earning virtues and making good use of wealth. O intelligent man! Take lesson.

This is the hell with which you were threatened.

This is the same hell about which you were warned.

A hundred thousand ropes of hell in the hands of a hundred thousand angels

According to a narration related from Imam Sadiq (‘a) hell has a hundred thousand ropes and that every rope is in the hands of a hundred thousand angels.[37] One hundred thousand angels are pulling hell towards the field of Grand gathering. What a frightening scene! The furious flames leaping out of hell are like mountains. The sight would makes everyone fall on their knees.

And you shall see every nation kneeling down… (45:28)

So much so that all except Prophet Muhammad (‘s) will worry about their own selves. As mentioned in some narrations and in other verses of the Holy Quran, good tidings are given to some who will be protected from this terror.

Whoever brings good, he shall have better than it; and they shall be secure from terror on the day. (27:89)

Wilayat of Aale Muhammad is protection from the terror of Qiyamat

One who has accepted the guidance and friendship of Aale Muhammad (‘s), if he had earned safety in his lifetime, if he had lived in the governance of his Master; he is now in safety and protection. An announcer would announce, “This is the hell of which you were warned. You were told to be afraid of it. Now you have reached here.”

Enter into it this day because you disbelieved.

Here ‘enter it’ means go inside it or it may also denote ‘taste it’ - enter or taste the chastisement of God’s anger because you were a denier.

Some scholars have mentioned a point about the word ‘enter’, which has occurred many times in Quran. There is a difference between the Arabic ‘Islawhaa’ and ‘Udkhuloohaa’. It is generally understood that ‘Islawhaa’ means entering for good, that is, there will be no exit.

Going into hell is of two kinds. One is such that there is a way for exit after remaining in it for a time. ‘Islawhaa’ means stick in hell from where there is no exit. For all who die in a state of denial it is ‘Islawhaa’ - They do not stick permanently (without an exit) who did not gave a lie to God turning their backs to Him. Those others, who were not disbelievers, will be released from hell one day.

A sinner believer will get salvation at last

However those who are not deniers and who did not gave a lie to God and His Prophet but who had also done wrong deeds, about them Imam Ali bin Moosa Reza (‘a) is reported to have said[38] that they will go to hell but will not remain therein forever. They will come out, at last, by intercession. God is able, due to His Kindness and Mercy to take us up with Faith from this world.

Thus the verse implies that you dwell in the fire from which there is no exit because of your denial.

On that day We will set a seal upon their mouths, and their hands shall speak to Us, and their feet shall bear witness of what they earned.

Today that is the Great Resurrection, O deniers! We seal your mouths and now your hands and feet will testify what you have done using them in the worldly life.

Tongues of the liars will be sealed, not of the confessors

In this Holy verses there is a point relating to: We will seal their mouths. Imam Reza (‘a) says that it is for the disbelievers, that is those who died in a state of disbelief. Their tongue is sealed because the tongue of every denier is not truthful, neither in the world nor in the Hereafter. His tongue always utters falsehood. He denies makes false claims. Nothing makes a man’s tongue truthful except Faith in heart, in the absence of which man falsely claims to be pious and it is habit for such people. There is a proverb in Persian: No one says that his curd is sour.

The tongue of only that person is truthful whose heart is full of Faith. Prophet Muhammad (‘s) is reported to have said, “By the One in Whose power is my life, the faith of anyone of you does not become good until his tongue is good and the tongue of one does not become good until his heart has become good.”[39]

So long as the heart is sick, it has pride, it does not have humility and it is unwell. With a diseased soul the tongue too falls sick. Such a tongue can say nothing except make hollow claims of piety. One who is crooked here is crooked in the Hereafter as well, to such an extent that when his scroll of deeds is shown to him he says, “This is not mine.”

In Qiyamat, truth is manifested. It is the Day when secrets are exposed. It is the absolute Truth (Haqqah).

Therefore a tongue, which is false and crooked, will be sealed for the establishment of justice and manifestation of truth. His organs will be made to speak. Hand will say what it did and foot will say where it went. What the eyes saw? The heart will say to what it harbored within itself.

And follow not that of which you have not the knowledge; surely the hearing and the sight and the heart, all of these, shall be questioned about that. (17:36)

Everything becomes so much open that by no means they can be denied. The legs will speak out: I had gone to such and such place. So much so that the tongue too will testify against itself.

Several witnesses in the court of divine justice

The Day of Resurrection will be the day of full and complete manifestation of Divine Justice. The good of the tiniest good deed will not be omitted. Organs of body will start speaking for the manifestation of Justice and for the finality of arguments.

In Islam, it is God’s commandment that every fact can be established with the testimony of two just witnesses. This is clear argument of religion. There must be either self-confession or the appearance of two just and selfless witnesses with stipulated conditions. But tomorrow on the Day of Resurrection, notwithstanding that man himself is aware:

…your own self is sufficient as a reckoner against you this day. (17:14)

The fellow does not confess. But then so many testimonies begin to pour from every side that he has to submit willy-nilly. The first witnesses are his physical organs. Can he deny the testimony of his own organs? The second witness is the ground. Every part of earth on which one sinned will speak out. Likewise if he had worshipped God that part of earth will testify to that also.

On that day she shall tell her news… (99:4)

Time too will testify. Qiyamat is the world of gathering. The days of one’s lifespan become a stage of time (existence) and it will testify how and what happened. We recite in the daily supplications of Imam Sajjad (‘a): O day! You have ended and you will testify what I have done.

Among the witnesses are also the two recording angels. The Imam of every age will testify about the deeds of the people of his time. The Holy Quran also says:

And thus We have made you a medium (just) nation that you may be the bearers of witness to the people and (that) the Apostle may be a bearer of witness to you; and We did not make that which you would have to be the qiblah but that We might distinguish him who follows the Apostle from him who turns back upon his heels, and this was surely hard except for those whom Allah has guided aright; and Allah was not going to make your faith to be fruitless; most surely Allah is Affectionate, Merciful to the people. (2:143)

Also we recite in the Ziyarat Jamia that martyrs are witnesses of the world. The Imams are the witnesses over the deeds of the people of their respective age.

Imam Hujjat Ibnul Hasan (‘a) must be the witness of time and space on the day of Divine Justice. Angles will testify and so also all the organs of sinners.

No testimony against sinners who repent

Woe unto us if we have to stand up when this Divine Court is established. Imam Sadiq (‘a) has given a good tiding. He says, as reported in the chapter of Repentance in Usul Kafi: When a servant indulges in a sin and then he repents over it (special repentance for this particular sin, as said by some) the angels recording the deeds are ordered: As this servant has repented, do not testify against him in the matter of this sin. Likewise the earth or ground is ordered: Do not testify against this person. Thus God prevents witnesses from testifying against the one who has repented for his sin.

If one has made efforts for repentance, the witness is summoned to testify about his repentance. They say, “O Lord! This person was saying, ‘Please pardon me (Al Afw)’; he has appealed for forgiveness.” All the organs testify to his goodness.

…so these are they of whom Allah changes the evil deeds to good ones; and Allah is Forgiving, Merciful. (25:70)

However the tongues of the believers are free. Sealing of mouth was the ‘recompense’ of one whose tongue had refrained from saying, “O God”. But in the case of those who used to say all their life, “O Allah! There is no god except Allah, truly, truly we worship You…”, their mouths are open here also.

Above all witnesses is the everlasting Almighty and Unique God. One of its reasons is that though acceptance or rejection (of truth) is voluntary, witnessing is not. The heart accepts or rejects whatever it likes. Mouths are being sealed. The exception is testimony to Truth and factuality. Nothing except truth is required and truth becomes manifest through limbs and organs. The tongue itself confesses the truth…

How limbs and organs testify?

Some have interpreted saying it means witness of the condition. When one comes in the Qiyamat gathering tomorrow, his appearance and condition testify what kind of a man he was.

The guilty shall be recognized by their marks… (55:41)

For example, fire erupts from his tongue or he is chewing his protruded tongue with his own teeth and blood and pus drip therefrom. All would know he had been a scholar without actions, that is, one who asked others to do good but did not do so himself. This condition shows his falsehood. Or a fellow arrives with a bloated stomach, so big that it is impossible for him to move because of its weight. This man took usury.

Those who swallow down usury cannot arise except as one whom Shaitan has prostrated by (his) touch does rise. (2:275)

The shapes will show what kind of a fellow one was in the world, and what sins one had committed. Therefore, if his forehead is radiant, it means he was regularly prostrating to God. Bright foreheads are due to prostrations for God. Or the handing over of the scroll of deeds in the right hand indicates that he had done more good deeds.

In brief, some have said that the meaning of “speaking of organs” means testimony through condition or appearance as testified by the above verse (Surah Rehman 55:41).

However it seems that more correct is what most of the commentators have said and it is besides the witness through conditions, the apparent meaning of the Holy verse is that limbs and organs will speak out. Still clearer is the Holy verse:

And they shall say to their skins: Why have you borne witness against us? They shall say: Allah Who makes everything speak has made us speak… (41:21)

So, after the testimony of his limbs and organs, the poor fellow complains to his organs, “Why did you testify against me?” The organs reply, “God made us speak out (This is the meaning of another part of the same verse explaining that the God Who gave the faculty of speaking to all, made us also speak out).”

For God Almighty, making hands and feet speak is just like speaking of the tongue

The reason why some have interpreted in another way is because they thought that talking is only possible with the tongue, and so how can hands and feet talk?

Hence they have interpreted that the witnessing will be by way of condition or appearance. The explanation is that speaking is not due to and only through tongue; it is only a lump of flesh. But God Almighty, with His subduing and overwhelming power decided that words should be heard by the moving of the human tongue at a particular place in the mouth, aided by the windpipe.

It is only the Will of God and His making. No cause and effect is in question. Otherwise tongue of a cow and a donkey are bigger. Thus it is known that talking or speaking is merely the Will of God for man. This distinction is granted by God only to man. This is one of the innumerable honors given to man by God, the greatness of which can be appreciated by intelligence. Then the tongue becomes a translator of his thoughts, saying words like “Allah is the Greatest”, “Glory be to Allah”. An animal has no such sense and intelligence, so it cannot appreciate in this way.

Every intelligent person understands that the original faculty of speech is not restricted to the tongue. Rather it is a special gift from God to man. The Almighty Lord of the Worlds Who made His Might manifest in this manner will make your fingers talk on the Day of Judgment. What difference is there between this part of the body and that? Do you remember that with this very finger you had pointed to such and such person to humiliate him? Or what you wrote, holding a pen by these fingers. You had misused these fingers to slap a believer. It is narrated that even the hair on one’s body will begin to speak and testify.

Another proof is also mentioned in the Holy Quran in the verse referred above. Objection will be taken to these organs, “Why did you testify against us?” They will reply, “The Almighty God Who made all others speak made us also speak.”

The ability to speak is common to all in this universe. All the particles of the existing universe, which in our eyes are dumb, from the view of the unseen world they are capable of speech.

The seven heavens declare His glory and the earth (too), and those who are in them; and there is not a single thing but glorifies Him with His praise… (17:44)

After death, man goes to the ethereal world. If now you understand, you can hear the voice in the cosmos. Walls and doors are saying, “Glory be to God”. The organs of your own body also are glorifying God. Of course this glorification is beyond the comprehension of matter and hence man does not understand it.

…but you do not understand their glorification… (17:44)

Tomorrow, on the Day of Judgment, the same God Who has made all the particles of the universe speak in the spiritual plane, will make them speak and order them to confess what they had done in the world.

Even the tiniest deed will not be omitted and in that Grand Witness Box in the Supreme Court, witnesses will not be able to lie. They will testify absolutely truthfully.

However they will not testify to sins for which man had sincerely repented, as mentioned in some narrations.

Count glorification on your fingertips, they will testify to it

There is a narration in the Tafsir Ruhul Bayan the summary of which is that the Holy Prophet (‘s) told some women, “Say, ‘Glory be to Allah’ very often.” In another tradition it is mentioned that, “During the ascension, I saw an angel busy making a palace. He was placing a gold brick and then a silver one. Then he stopped for a while.” I asked him, ‘Why do you stop working?’ He replied, ‘Whenever a believer glorifies God, we build a house for him here. When he stops, we also halt the construction.’” So the Prophet said, “Count the glorifications on your fingertips. Tomorrow these fingertips will give witness for you.” In the days of early Islam, there were no rosaries like we have today. People used to count recitations on their finger digits. Every finger has three digits. Ten fingers can count upto thirty.

These fingers will testify, “O Lord! This servant of yours had recited Your glory with these fingers.”

Rosary (Tasbih) of Kerbala soil is a part of Paradise

Let us see about the Tasbih. The first to prepare a Tasbih was Fatima (s.a.). She took up some soil from the grave of Hamzah, the leader of martyrs in Uhad and made a rosary for remembering Allah constantly and frequently.

In the days of Imam Sadiq (‘a), he recommended, “Take benefit of the soil of Kerbala for making rosaries. If such a rosary is made of the earth of the grave of Husain (‘a), it will fetch rewards even without recitation.”

Since the particles of the soil of the grave of Husain in Kerbala themselves are busy glorifying God, the one holding its rosary will benefit even when he does not recite anything. Shaykh Shustari (a.r.) says, “This glorification is not like all other glorifications made by everything in the world. This one is extraordinary as it belongs to a part of paradise.” A tradition says, “O Jabir! Visit the grave of Husain (‘a). Verily Kerbala is a part of paradise.”

Notes:

[37] Biharul Anwar vol.3

[38] Uyoonul Akhbar

[39] Nahjul Balagha

Chapter 24

Verse 66-67

In the Name of Allah, the Beneficent, the Merciful

And if We please We would certainly put out their eyes, then they would run about groping for the way, but how should they see? And if We please We would surely transform them in their place, then they would not be able to go on, nor will they return. (36:66-67)

The apparent meaning of the verse is that if We wish We can rub out their eyes. The Arabic word ‘Tamas’ means rubbing out in such a way that no sign of it remains. ‘Tamas’ means total erasing and rubbing out after which there will not be any sign or mark that an eye existed at that place.

…then they would run about groping for the way,

That is they would proceed on a path, which is straight, without any curve, but they cannot see. How can one go on the right path whose eyes are totally removed?

And if We please We would surely transform them in their place, then they would not be able to go on, nor will they return. (36:67)

Meaning, if We wish we may disfigure them. Arabic word ‘Maskh’ means to transform the shape badly. It means to take away the beautiful shape of man and turn him into an ugly beast.

in their place,

That means, We can do this without any delay.

…then they would not be able to go on, nor will they return.

After this the path of going ahead or turning back is closed on them. They can neither advance nor retreat.

Deniers warned of the chastisement that befell the people of Lut

These two verses are among the most threatening verses from God for common disbelievers. Though, apparently, they were revealed in Mecca, they hint at all deniers. Everyone who did not believe in God and in the Hereafter and who said jokingly, “These are meaningless talks of the ancient people, it is superstition.” If God wills, He makes such people blind in such a way that their eyes are also blotted out. He did the same to the rebellious people of Prophet Lut.

When the angels of punishment arrived at Lut’s, his people rushed to his house demanding that the guests be handed over to them for committing sodomy. Lut admonished them in every manner but to no avail. Then Lut said in a sorrowful way, “If only I had the strength to deflect them.”

And if We please We would certainly put out their eyes…

O one who has become bold in sinning and who is accustomed to voyeurism! God is able to blind you in such a way that there will not remain any trace thereof.

May the eyes be blind, which cannot see you

Here is one fine point to ponder. Why is the calamity of “Tamas” mentioned among several other calamities? The secret, perhaps, is that the punishment is proportionate to the sin. One who refuses to see the Truth, which is so manifest, deserves to be blinded. If you can observe the power of God and see life and death, how do you then deny Qiyamat?

A narration in Usul Kafi says: One of the wise sayings of Luqman is, “I wonder about the one who does not believe in Qiyamat and in becoming alive after his death when he dies and becomes alive every night and day.”

Sleep is the brother of death. When you are asleep it is your minor death. When you wake up it is as if you have become alive again. Thus you see life and death every day and night and ignore the truth asking, “Will we, after we are dead, become alive again?”

What! when we are dead and have become dust? That is a far (from probable) return. (50:3)

After this blindness they are unable to find the path.

but how should they see?

How will you see? So long as this bounty is not snatched away from you, observe the Signs of God. Take benefit from it. Know you Lord better. Do something for the accounting of the Day of Judgment.

Another hint is about the haste in punishment. The one whose heart is blind in this world will, on the Day of Judgment, find himself blind in the eyes also.

And whoever is blind in this, he shall (also) be blind in the hereafter; and more erring from the way. (17:72)

Meaning that if We want We can make them blind like their hearts are blind.

The lesson here is for the thankfulness for the bounty of the faculty of sight. A man’s looking or seeing is different from the looking and seeing of a cow. His seeing signifies his taking lessons.

We would transform them according to their habits

And if We please We would surely transform them in their place, then they would not be able to go on, nor will they return.

Arabic “Maskh” means to change the shape into an ugly and a horrible one. Here it means changing man’s shape into that of a beast. According to the lexicon it is a change for the worse. It could be transforming into a pig, monkey, snake or anything else. A narration says, “A monkey or a pig would look beautiful when compared to it.” Allah says, “If We so wish We may disfigure them at their place. O one who left the path of religion and took the path of desires and passions! We may, if We so desire, change your outward appearance into your inward state.”

Pig is an example of uncontrolled desires. It eats up every dirty thing and has no parallel in carnal desires. Sometimes it moves long distances while copulating. One who acts like a pig in gratifying his carnal desires and that does not fear committing a prohibited deed, is actually a pig. His face will, on the Day of Judgment, become like that of a pig. If God so wills, such disfiguration can take place here also and very swiftly.

Prophet Muhammad (‘s) is reported to have said that Allah says about him in a Holy verse:

We have not sent you but as a mercy for the worlds. (21:107)

One of the mercies relating to the Prophet (‘s) is that in case of past communities the people’s internal conditions used to manifest very soon. Shapes of a number of people had been changed badly. But, for the followers of Muhammad (‘s), God has put a veil over it.

A greedy scholar turned into a dog

According to a narration, a scholar believing in Torah, and his teacher were with Prophet Moosa (‘a). When Moosa (‘a) did not see them for quite a long time, he asked Jibraeel (‘a) about their fate. Jibraeel replied, “Look at the gate of the house.” Moosa saw a dog and exclaimed, “This is strange! What has happened?” His interior has become manifest in this way! Jibraeel said, “He was always after wealth.”

The wealth worshipper man’s interior is like an animal. An ant is very greedy in gathering provision. Anyone whose only ambition is to gather wealth is bound to get the shape of an animal in the Hereafter.

Inattentiveness in Prayer

Asrarus Salat by Shahid Thani (a.m.) has a tradition related from the Holy Prophet (‘s): “One who turns his face this side and that, during Prayer, does he not fear that God Almighty will make his face like a donkey?”

The Shahid says, “What is meant here is the form of the heart.” His otherworldly appearance will be like that of a donkey. He does not know before whom or in front of whom he is standing. What does he intend to do? We should try to emulate the Imams. Amirul Mo-mineen (‘a) and Hasan Mujtaba (‘a) were trembling at the time of Prayer. At least do not be disrespectful. One, who does not show respect for God Almighty, is no different from an animal.

If Allah wishes He can make the otherworldly appearance manifest here in this world also. But for this Ummah of Muhammad (‘s) the matter is postponed till the Day of Judgment.

O Lord! Who displays the goodness and Who hides the bad deeds!

O God! Make my interior like my outward appearance, that is, good looking. May it not be so that I remain like a man in this world, but God forbid, I become an animal (in the Hereafter).

In a narration it is said that there are some whose faces are like men but their hearts like Satan’s.

Chapter 25

Verse 66-68

In the Name of Allah, the Beneficent, the Merciful

And if We please We would certainly put out their eyes, then they would run about groping for the way, but how should they see? And if We please We would surely transform them in their place, then they would not be able to go on, nor will they return. And whomsoever We cause to live long, We reduce (him) to an abject state in constitution; do they not then understand? (36:66-68)

Haste in punishment to prevent the convict from flight

So far we have discussed upto the point where God mentions two kinds of chastisements for the disbelievers. It is also a warning to those whom God gave eyes to see the signs of God and take lesson. He made you look at the growing of vegetables from the earth, to understand the Might of God. At the end of this Surah, He says that such seeing should give you the proof of the hereafter. But what a pity that they normally drown themselves in the bounties but never see the One Who gave these bounties!

Verily a man to whom God gave eyes but he does not see and observe the signs of God’s Might deserves that he should be blinded. So He says, “They are such that their eyes should be wiped out.” Man is born with under-developed senses like an insect, which only has the feelings of touch and taste. He gains other faculties gradually. At the end of his life he again, if he gets a long life, becomes like a newborn child. His sight and hearing go away and his memory stops functioning. God, Who takes away these powers gradually in the old age of man, can do this in an instant in the Hereafter.

Moreover just as these verses are arguments for the former people, they are for Muslims also so that they may take lesson.

Benefit from the bounty of youth

O Youths! Who have not yet reached the old age, derive benefit from the bounty of youth. Your body is perfect and healthy. As long as your ears function, listen to the sermons of knowledge and morals. So far as your eyes can see, look at the signs of God and take lessons, read traditions and Quran. So long as your legs are working, attend and go to the gatherings of knowledge and see learned people and attend masjids and Holy graves.

Gain honor, be it in genuflection (Rukoo), prostration or while standing in Prayer. In every condition take benefit of the God-given strength.

Imam Sadiq (‘a) reportedly, used to recite the recitations of bowings and prostrations etc. five hundred times (the narrator says that he counted only this much). It is mentioned in Kashful Ghummah that Imam Sajjad (‘a) used to recite words of divine glorification and submission a thousand times. But as the age advances, this strength does not remain. Man is not able to arise at mid-night in winter, to make ablution and try to remain in prostration for an hour.

Make the most of five things before the arrival of their opposites

It is quoted in Majlisi’s Ainul Hayat that the Holy Prophet (‘s) once said, “O Abu Zar! Take benefit of five things before you face their opposites. Youth before old age,” Religious responsibility starts from the beginning till at the most thirty-three or forty years of age. Beyond forty it is old age. O those who have not reached forty! Appreciate your youthfulness. Do not spend your prime life in wrongdoing. Inability in childhood, mischief making in youth and weakness in old age! When would you worship God ?

Take full benefit of your needlessness before you enter the state of neediness. Before you are unable to do things, do as many good deeds as possible. A man who is healthy and safe must make most of these bounties before they are taken away from him or he falls ill.

One of the scholars fell in trouble. He was unable to speak as he was in a coma. O those who are able to move your tongues easily! Remember that a time will come when you will want to utter the Kalima (Testimony of faith) or a word by your tongue but you will not be able to do so. So take benefit of your ability now.

A man faces several calamities in his life. One who is well to do now should make provision for the onward journey towards God by remembering Him more and more. He should act before he is disabled.

The most important matter is that man must make the most of his life before his death. Every breath is a pearl, which leads you towards God as mentioned in a supplication of Imam Zainul Aabedeen (‘a). Seek it from God in right earnest. My Lord! Kindly make me successful in what I will be asked tomorrow on the Day of Judgment. Give me respite in the few years, which are left from my life so that I may pass them completely in Your worship and in Your service.

God makes you strong from a weak state and again returns you to weakness

From the first moment of conception in womb, from the very start of creation, it is strengthening and gaining of physical abilities. Man’s creation is complete after four months. Then, after the blowing of spirit in the body, the baby gets strength to be born physically.

Surely We have created man from a small life-germ uniting (itself): We mean to try him, so We have made him hearing, seeing. (76:2)

The last period of attaining strength, as per a narration from Imam Sadiq (‘a), is the age of thirty-three. Perhaps, it is so in most cases. One who attains the age of thirty-three years is the one for whom it is said: He has reached the age of perfection. It is stagnation from the age of thirty-three to forty years, during which the strength neither increases nor decreases. After this, it is the downward line on graph, the arch showing a marked decline of strength.

“Nakasa” in Arabic means returning or coming back. Now one returns to weakness after gaining strength. Just as his strength was growing year after year upto the age of thirty-three, now after forty, it goes on decreasing. Whatever was given to him is now being taken back:

Allah is He Who created you from a state of weakness then He gave strength after weakness, then ordained weakness and hoary hair after strength… (30:54)

The teeth, which grew from childhood, now begin to weaken. “Nakasa” in creation means growing weakness in the body. It may reach to such an extent that one becomes absolutely senseless knowing nothing.

And Allah has created you, then He causes you to die, and of you is he who is brought back to the worst part of life, so that after having knowledge he does not know anything… (16:70)

Weakness shows up year after year or even earlier

Some have mentioned that from the age of forty it is declining and taking away of strength and ability, which man can see himself in his appearance year after year.

For example, if one takes his photograph at the age of forty-one and if he looks at his physical features after a year comparing it with the previous year’s photo, he would notice the weakness himself. This decline can be seen every month between fifty and sixty years. By the passing of every month one notices his weakness. This downward trend can then be seen on a weekly basis from the age of sixty to seventy years. Then from seventy to eighty years one can observe this change on a daily basis. From eighty to ninety years it is noticed every hour. After that there is decline with every breath.

Then, if he still remains alive he again becomes like a baby. All his faculties are gone and he understands nothing. Such is the case most of the time. Of course, some see this decline even before forty and in others it is after a long time. But, according to a tradition of the Holy Prophet (‘s), “The life span of most of my Ummah is between sixty and seventy years.”[40]

Another narration says that those who are between sixty and seventy are in the battlefield of death.

There is a tradition in vol. 3 of Biharul Anwar wherein the narrator says, “We were with Imam Sadiq (‘a) on the outskirts of Medina. The Imam looked at Uhad Mountain and asked the narrator, ‘Can you see the crevice in the mountain?’ ‘Yes sir”, I replied. The Imam said, ‘But I can see it no more.’ When I asked, “What happened?” He replied, “I have become old. Weak eyesight is a sign of old age. The second sign is the bending of back and the third feebleness of legs.”

So understand that you are in control of God

…do they not then understand? (36:68)

The first thing to be understood by man is this weakness, which proves that he is under the absolute control of God.

And He is the Supreme, above His servants… (6:61)

It is clear to you where He brought you from your cradle and then again brought you back towards weakness. Therefore, know that you are under nourishment of someone else Who makes you youthful and then makes you aged; Who gives you strength and then takes it back. It is not in your control.

Three wishes of the prince

In the details about Alexander, it is mentioned that he once asked the prince of a country annexed by him, “Be my attendant and come along with me. I will give you whatever you ask.” The prince said, “I have only three needs if you can fulfill them. Firstly make me retain my youth forever.” “I cannot do that for myself,” confessed Alexander. The prince continued, “Secondly, ensure that I remain healthy and strong and lastly, make me immortal.” Alexander said, “I cannot provide any of these and neither can anyone else.”

All this is by the Source of Power, God Himself. All doctors with all their medical appliances, aids and equipments cannot stop, defer, or postpone death. So everyone should know that they are helpless servants in total control of God alone.

Allah sets forth a parable: (consider) a slave, the property of another, (who) has no power over anything… (16:75)

Attain good abilities by forty

Do you not ponder over your weakness and frailty so that you may realize that the giver and recollector, the preserver, the bestower of strength and the confiscator is He and only He? Stop being egoistic as you are actually a subject ruled over by the Supreme King, that is Allah; so your attitude and behavior should also be like that of a subject.

Also do you not realize from this decline of strength that this would finally end in death? So, until you reach the age of decline make the most of your strength. During the remaining years of your life, provide oil for the lamp of life, which would be put out some day; so that when it is off you may have something with you. Before the end of your life, do something for yourself. That is why it is said, “Toil until you have not reached the age of forty.” Cultivate good habits and desired virtues. Be an intelligent servant and subject. Whatever you earn by the age of forty will remain with you thereafter.

Note:

[40] Biharul Anwar, vol. 3