The Companions of the Holy Prophet

The Companions of the Holy Prophet27%

The Companions of the Holy Prophet Author:
Publisher: Ansariyan Publications – Qum
Category: Companions of Holy Prophet and Imams

The Companions of the Holy Prophet
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The Companions of the Holy Prophet

The Companions of the Holy Prophet

Author:
Publisher: Ansariyan Publications – Qum
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought


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Ammar bin Yasir

The people in Makkah lived in ignorance and darkness. The strong persecuted the weak and deprived them of their rights. No one supported the weak.

The Quraishi leaders were traders. Each year, they had two trade journeys.

In summer, their caravans went to Shaam. In winter they went to Yemen.

The people in Makkah were of two classes: one class was rich, the other was poor. The rich persecuted the poor. Some poor people were slaves. They had nothing, not even their freedom.

Our Master Muhammad [s] lived in that time. He went to Mount Hira. There he thought of his people. He felt pain for them because they worshipped idols.

Our Master Muhammad [s] became forty years old.

One day, Jibreel came down from the sky. He told Muhammad [s] about Islam.

Our Master Muhammad [s] came down the mountain. He was carrying the Mission of Islam. He intended to spread it among people to live peacefully.

The poor and the persecuted listened to the Mission of Islam. They believed in it. So their hearts were filled with love for Islam.

The traders and the rich of Quraish heard about Islam. Thus, they had spite against our Master Muhammad [s]. in the meantime, they plotted against Islam and the Muslims.

Abu Jahal was the most spiteful polytheist. He mistreated our Master Muhammad [s] very much.

Al Arqam's House

Our Master Muhammad [s] met the believers secretly in al-Arqam's house. He wanted to keep his religion a secret so that Abu Jahal, Abu Sufyan and other polytheists would not hurt the Muslims.

One day Ammar bin Yasir came and saw a man standing at the door. The man's name was Suhaib. Ammar said to him:

Suhaib, what are you doing here?

Suhaib answered:

I've come to hear Muhammad's words. And what are you doing?

I've come to hear his words, too.

Then Ammar and Suhaib came into al-Arqam's house. They humbly began listening to Allah's words and to the Verses of the Holy Qur'an. Ammar's heart was full of belief as streams are full of rain water.

When Ammar and Suhaib wanted to leave al-Arqam's house, our Master Muhammad [s] said to them:

Stay here till evening.

Allah's Apostle [s] was afraid that Quraish would hurt them. Ammar waited until it got dark. Then he left al-Arqam's house and hurried towards his house. His mother and father were waiting for him anxiously.

When Ammar entered, the little house was full of happiness. He began telling his parents about Islam, Allah's religion.

Yasir's Family

Ammar belonged to Yemen's tribes, but how did he come to Makkah?

Yasir, Ammar's father, and his two brothers al-Harith and Malik looked for their missing brother everywhere. But they did not find him. Therefore, they decided to go to Makkah to look for him. They did not find him there, too.

Al-Harith and Malik wanted to come back to Yemen, but Yasir decided to stay in Makkah to live near Allah's Holy House.

Yasir joined the tribe of Bani Makhzoom. Then he became one of its members. He married a female slave. Her name was Summayya.

Days passed. Summayya gave birth to a baby. His father named him Ammar.

Ammar

Ammar was born four years before the year of the elephant. Our Master Muhammad [s] was born in that year.

When Ammar became a young man, he made friendship with our Master Muhammad [s]. then he became his companion.

Ammar loved our Master Muhammad [s] because of his good behaviour.

Ammar was twenty-nine years old. Meanwhile our Master Muhammad [s] was twenty-five years old.

One day, while Ammar was walking with our Master Muhammad [s] between al-Safa Mount and al-Marwah Mount, Hala, Khadijah bint Khuwailid's sister came.

Hala took Ammar aside and said to him:

Ask Muhammad to marry my sister, Khadijah.

Our Master Muhammad [s] accepted her. Then the blessed marriage took place.

When Allah appointed our Master Muhammad [s] as Prophet, Ammar, his father Yasir and his mother Summayya believed in him.

The Revenge

Abu Jahal heard that Ammar became a Muslim. So, he got crazy.

Abu Jahal led a group of polytheists and went to Yasir's house. Torches were in their hands. They burnt the house and took Yasir, Ammar and Summayya to a desert outside Makkah.

They chained and began torturing them. First, they whipped them till blood flowed out. Then they brought torches and began burning their bodies. But that small family went on their firm belief.

Abu Jahal brought rocks and put them on their chests. They were breathing hard. Still they were believers.

It was noon. The heat was intense. Abu Jahal and the polytheists came back to Makkah. They left Yasir's family in the intense heat of the sun.

In the meantime, our Master Muhammad [s] passed by the family. When he saw them he wept and said:

Yasir's family, be patient! Your reward will be Paradise!

Summayya said with belief:

I confess that you're Allah's Apostle. And your promise is true.

The criminals came back. Abu Jahal was in advance. There was a long spear in his hand. He began torturing them savagely.

Ammar, Yasir and Summayya were unconscious. So the criminals showered them with water. When they got well again, Abu Jahal shouted at Summayya stormily:

Praise our gods; dispraise Muhammad!

Summayya spat in his face and said:

How bad you and your gods are!

Abu Jahal boiled in anger. Thus, he raised his spear high and it Summayya on the belly. Then he began stabbing her body with his spear until she died. For this reason, Summayya became the first martyr in the history of Islam.

Then Abu Jahal began kicking Yasir on the belly savagely until he died.

Ammar saw what happened to his parents and he wept. Then Abu Jahal shouted angrily:

If you don't praise our gods, I'll kill you!

Ammar could not endure that cruel torture. So he reluctantly said:

Hubal (an idol) is great!

Ammar praised their idols to save himself from torture. So they unchained and left him.

The Belief in the Heart

Ammar went weeping to our Master Muhammad [s]. He did not weep for his parents or for himself or for the torture he had suffered - he wept because he praised the polytheists' idols.

Allah's Apostle consoled Ammar on his parents martyrdom. Ammar went on weeping. Then he said:

Allah's Apostle, the polytheists did not release me until they forced me to praise their gods!

Our Master Muhammad [s] said kindly:

Ammar, what about your heart?

Ammar answered:

Allah's Apostle, my heart's certain of faith.

The Prophet [s] said:

Don't worry! Allah sent down a verse concerning you:

"Not, he who is compelled while his heart is at rest because of his faith."

The Migration

The condition of the Muslims in Makkah became critical. So, our Master Muhammad [s] ordered his companions to immigrate to Yathrib.

Ammar was one of those who migrated for Allah.

When our Master Muhammad [s] immigrated too, happiness covered al-Madina al-Munawwara. And the immigrants lived peacefully with their brothers in Yathrib.

First, Allah's Apostle [s] thought of building a mosque so that the Muslims would worship Allah alone. In the meantime it would be a symbol for the Muslims strength and a castle for the Muslim nation.

With enthusiasm, the Muslims began building the Prophet's Mosque.

Some Muslims were carrying dust. Some were making bricks and some were carrying the dried bricks to make the walls.

Our Master Muhammad [s] was working with his companions. Ammar, though covered with dust, was working actively.

Each Muslim was carrying a brick. But Ammar was carrying two bricks. For this reason, our Master Muhammad [s] said to him:

They (the Muslims) will get a reward; you'll get two rewards.

To encourage his Muslim brothers, Ammar repeated the following enthusiastic words:

Those who build the mosque do not equal those who avoid dust.

Some companions were avoiding dust. They became displeased with Ammar's words. Uthman came to Ammar and said threateningly:

I'll hit you on the nose with this stick!

Ammar looked at Uthman but did not say a word.

Our Master Muhammad [s] heard about Uthman's threat. He felt pain. Then he came to Ammar and said:

You're dear to me!

Our Master Muhammad [s] rubbed the dust from Ammar's face. Thus the great companions heart was filled with love for the Holy Prophet.

Jihad (Holy War)

Days and months passed. Allah, the Glorified, wanted to punish those who persecuted the Muslims in Makkah and robbed them of their money.

The Battle of Badr took place. Ammar was one of the fighters who went to hinder the Quraishi caravan coming from Shaam. The Muslims heard that the polytheists had formed an army. Abu Jahal headed the army. He was heading for al-Madina al-Munawwara.

The Prophet asked the advice of his companions. Finally, he took a decision to face the polytheists. Our Master Muhammad [s] sent Ammar bin Yasir and Abdullah bin Masoud to get him information about the polytheists' army.

Ammar was brave. He approached the polytheists caravans and went round their camp to collect information.

Ammar and his friend came back to our Master Muhammad [s]. Ammar said:

The army is afraid. The horse wants to neigh. But its owner hits it on the face. And its raining heavily. Therefore, they can't move easily. Generally speaking, the polytheists are in low spirits.

In the morning, when the polytheists woke, they found strange footprints. Munbih bin al-Hajjaj had a good knowledge of footprints. He said:

By al-Lat and al-Uzza, these are Ammar's and Abdullah's footprints.

The Battle of Badr

On the morning of 17th Ramadan, 2 A.H., the great Battle of Badr, the first battle in the history of Islam, took place. At that battle, Allah granted the believers victory over the polytheists.

Ammar was fighting with enthusiasm. When the polytheists escaped, Ammar saw Abu Jahal. So, he remembered those days when Abu Jahal tortured the Muslims and tortured his parents. Now, the swords of the persecuted got revenge on the unjust. Ammar looked at the sky and thanked Allah, the Glorified, for his victory.

Ammar was with Truth

Ammar was sixty years old. However, he was more eager than the young men to strive for Allah. Ammar deeply believed in Allah. He loved the Apostle of humanity, our Master Muhammad [s]. The Prophet [s] also loved his old friend, Ammar. He praised him on several occasions:

Ammar is with truth and truth is with Ammar. Truth is always with him.

Ammar is full of faith. Blessed is Ammar, the unjust group will kill you. Your last food in this world will be a cup of yoghurt.

Days, months and years passed. Ammar was always with our Master Muhammad [s] he was always striving for Allah against the enemies of Islam and humanity.

In 11 A.H., our Master Muhammad [s] passed away. On that occasion, all Muslims became sad. Ammar wept over his old friend, Allah's Apostle. He remembered the days of his youth in Makkah and the days of Jihad.

Ammar (may Allah be pleased with him) stayed loyal to his Islam. He was always striving for the religion and saying the word of truth. He was not afraid of anyone but Allah.

Ammar loved Ali bin Abu Talib because he heard our Master Muhammad [s] always saying:

Ali, no one loves you but a believer and no one hates you but a hypocrite.

Ali, you are in the same position with respect to me as Harun was to Musa except there is no Prophet after me.

On the farewell pilgrimage, Ammar saw our Master Muhammad [s] taking both arms of Ali and raising them high, he said:

Whoever, I am the master of, this man, Ali is his master. Allah, befriend whoever befriends him, be hostile to whoever opposes him. Support whoever supports him and desert whoever deserts him.

For this reason, Ammar thought that Ali bin Abu Talib would be the Caliph after our Master Muhammad [s]. Anyhow, Abu Bakr al-Sidiq became the Caliph after the Prophet. But some companions opposed his Caliphate. Ammar opposed his Caliphate too. And he stood by Ali bin Abu Talib and Fatima al-Zahra, our Master Muhammad's daughter.

After a short while, Fatima al-Zahra, the mistress of the women of the world, died.

Jihad

Ammar devoted most of his time to the life of Jihad. He took part in the Muslims conquest battles. He also fought bravely against the apostasy in Yemen.

When Umar bin al-Khattab became the Caliph after Abu Bakr, he appointed Ammar to rule over Kufa.

There Ammar treated people according to Allah's law. And the people were pleased with his just, merciful and humble treatment.

Al-Shura (Consultation)

In 23 A.H., Umar bin al-Khattab was assassinated. Some Muslims had come to Umar, earlier, and asked him to appoint a Caliph after him.

The Caliph decided that the Caliphate had to be shura (consultation). So, he elected six persons. They were Ali bin Abu Talib [a], Uthman bin Affan, Talha, Zubair, Abdul Rahman bin Auf and Saad bin Abi Wakkas.

Umar ordered the persons to hold a meeting in one of their houses to appoint one of them caliph within three days.

Ammar hoped that they would elect Ali because of his long jihad, his blood relation to our Master Muhammad [s], his knowledge, his outstanding merits and his priority in Islam.

One day passed. Then two days passed. But there was no result. There was serious competition between Ali bin Abu Talib [a] and Uthman bin Affan for the Caliphate.

Some companions such as al-Miqdad, Ammar bin Yasir, al-Abbas, and others stood by the house.

They hoped that Ali would be elected. Banu Ummayyah stood by the house, too. They hoped that Uthman would be elected.

To make Abdul Rahman bin Auf hear, Ammar loudly said:

If you want to see the Muslims in agreement then appoint Ali.

To support Ammar, al-Miqdad said:

Ammar has told the truth. If you appoint Ali, we'll hear and obey him.

AbdulRahman's ambition was to be a caliph. He refused to appoint Ali because Ali would not hand him the Caliphate later on.

So, Abdul Rahman appointed Uthman to hand him the Caliphate after his death.

Thus Uthman became the third Caliph.

Imam Ali went out after he had said to Abdul Rahman:

This is not the first day when you support each other against us! But patience is good and Allah is whose help is sought for against what you describe.

By Allah, you have appointed Uthman caliph to hand you the Caliphate.

Ammar was very unhappy for the Ahlul Bait because they were worthier of Caliphate than other people and because Allah kept away uncleanness from them and purified them thoroughly.

Deviation

Six years passed after Uthman's Caliphate.

Gradually, the Caliph deviated from Islam and from our Master Muhammad's behaviour.

Uthman appointed his blood relatives rulers over the cities. They were bad, unjust persons.

For example, Uthman appointed al-Waleed bin Utbah, his half brother, ruler over Kufa. Al-Waleed drank alcohol and went drunk to the mosque.

Uthman made Marwan bin Hakam the real ruler of the Muslim government. He appointed the rulers and dismissed them. He dismissed the great companion Salman al-Farsi from Mada-inn and appointed one of his blood relatives over it.

Uthman also dismissed Saad bin Abi Wakkas from Kufa and appointed al-Waleed bin Akabah over it.

Uthman spent the Muslims' money on his blood relatives from Bani Ummayyah and left the poor to live in pain.

The Word of Truth

There were jewels in the Muslim public treasury. Uthman divided the jewels among his daughters and wives. The Muslims became angry. They began talking against Uthman's bad behaviour.

Uthman went on with his corrupt policy. One day, he went up the pulpit and addressed the people:

We'll take whatever we need from the Public Treasury in spite of all people.

Imam Ali bin Abu Talib became sad when he heard Uthman's words. Ammar bin Yasir aged 90 stood up and said the word of truth:

By Allah, I'm the first man to prevent you from that.

The Caliph became annoyed and said:

Bin Yasir, how dare you say these words before me!

Uthman ordered his guards to arrest Ammar. The guards respected neither Ammar's old age nor his friendship to Allah's Apostle [s]. They drew him into Uthman's room. They chained his hands and legs.

Then the Caliph came and began hitting Ammar on the belly till he became unconscious. Some Muslims came and carried him to our Master Muhammad's wife, Umm Salama's house.

Ammar remembered the days of torture in Makkah. He could endure as many times as what Uthman did because he was a young man. But today he was unable to endure Uthman's torture because he became an old man.

Umm Salama felt pain when she saw Ammar in that bad condition. Yet Ammar said:

This is not the first day when we suffer from torture for Allah.

Uthman Banishes Abu Dhar

Uthman banished Abu Dhar to al-Rabatha Desert which is uninhabited because of its bad climate.

Besides Uthman prevented the Muslims from seeing off Abu Dhar. Any how, some Companions of the Prophet went out to see off the great companion Abu-Dhar.

Ali Bin Abu-Talib, our Master Muhammad's grandsons, al-Hasan and al-Husain, and Ammar went out to see off Abu-Dhar.

Then Imam Ali [a] said:

May not Allah amuse those who annoy you. And He may not make safe those who have dismayed you. By Allah, if you want their world, they'll make you safe. And if you are pleased with their actions, they'll love you.

Abu Dhar, his wife, and his daughter went to al-Rabatha Desert. He remembered the tradition of our our Master Muhammad [s]:

Abu-Dhar, you'll live alone, and die alone!

The Revolution

The Muslims' anger increased because of Uthman's and his rulers' behaviour. The Prophet's Companion's in Madina wrote to people every where:

If you want Jihad, then come to it. Because your Caliph has corrupted Muhammad's religion.

For this reason, the delegates from Kufa, Egypt, Basra, and the like came to Madina and went to the Caliph to ask him to change his based policy. But he dismissed them. So, they went to Ali Bin Abu-Talib, our Master Muhammad's cousin and his successor.

Imam Ali [a] hoped that Uthman would come back to the laws of Islam. Thus he went to advise him:

Don't be a tool in Marwan's hand. Don't let him direct you to whatever he likes. Don't forget your position with respect to Allah's Apostle [s].

Uthman agreed to announce his repentance before people. So, he went out and apologized to people for his bad behaviour. Besides he promised them to follow a new policy Allah and his Apostle accepted. But Marwan, who was cunning, said to him:

Don't be weak before people. Threaten them!

Nayylah, Uthman's wife, knew that Marwan was a bad man and that he disliked Muslims. For this reason, she said to her husband:

Listen to Ali because people love and obey him: don't listen to Marwan because people hate him.

Uthman did not listen to those who advised him. So, people revolted and killed him in his palace.

Imam Ali [A]

The Muslim masses headed for Imam Ali's house. They asked him to be the Caliph. The Imam refused that and said:

Look for another man.

But people realized that the Imam was the only man who deserved the Caliphate. Therefore, they insisted on their attitude. Finally, the Imam agreed to shoulder this responsibility to deprive the ambitious of it.

Justice

The Muslims revolted for justice. They were angry at persecution. Imam Ali [a] was the symbol of justice.

The Imam did not sadden the Muslims. On the first day, he dismissed all the bad rulers Uthman had appointed. Then he appointed good rulers.

The Imam dismissed Mu'awiyah from Sham. But Mu'awiyah was always planning to control Sham first. Then he planned to control the Muslim lands in general. So, he rebelled and announced that he would get revenge on Uthman's killers. For this reason, the Battle of Siffeen took place on the borders between Syria and Iraq.

Imam Ali's army included many companions of Allah's Apostle [s]. Ammar bin Yasir, Malik al-Ashter, Abdullah bin Abbas, and others were among them.

Mu'awiyah's army included the enemies of Islam such as Marwan bin Al-Hakam, Amru bin al-Ass, bin Abi-Maayad, and those who escaped from Ali's Justice to Mu'awiyah's world.

The Unjust Group will kill You

The Muslims in both armies were always repeating our Master Muhammad [s] tradition:

Ammar, the unjust group will kill you.

Ammar was in Imam Ali's Army. He was over ninety years old. Nevertheless, he fought as bravely as the believing young man did.

He looked at the sky and said:

Allah, if I know that you are pleased with throwing myself into the Euphrates, I'll do! Allah, I know that you are pleased to see me striving those corrupt people!

Ammar was with truth, and truth was always with him. So, he said:

By Allah, if they (Mu'awiyah's Army) defeat and chase us to the Hajar date-palms, I'll say that we're right and they're wrong.

When the battle broke out, Ammar addressed the fighters:

Who wants Allah's satisfaction?

Some believers accepted his words. So, Ammar led them towards the enemy. When the companions saw him passing through the enemy army, they followed him.

Although Ammar was fasting, he was fighting with great enthusiasm. In the middle of the battle, Ammar saw Amru bin al-Ass and said to him:

Amru, Woe on you! You've sold your religion for Egypt!

Namely, Mu'awiyah promised to give Egypt to Amru bin Al-Ass if the latter stood by him.

Amru bin al-Ass said with trick:

No, I'm requesting Uthman's blood!

Ammar said:

I firmly believe that your action is not for Allah.

Then Ammar advised him:

If you won't be killed today, you'll die tomorrow. And actions are according to intentions. So, correct your intentions because Allah will reward people according to their intentions.

The Trial

The Muslims were in a fix. They did not distinguish right from wrong. Their guide was Ammar because our Master Muhammad [s] said:

The unjust group will kill Ammar.

Amru bin al-Ass deceived the people of Sham when he said to them:

Be patient! Ammar will come to your front!

The days of the war passed, but Ammar was fighting at the front of right. He was always standing by Ali.

One day, Ammar and a believing group launched an attack. Ammar was fighting bravely. He remembered the days when he fought beside our Master Muhammad [s] He remembered the Battles of Badr, Uhud and the other Muslims battles.

Though Ammar was fasting, he went on fighting. When the sun set, Ammar asked some water because he was thirsty. A fighter brought him a cup full of yogurt. Ammar smiled. Then he cheerfully said:

Tonight, I may die a martyr.

Some fighters asked him about the secret. He said:

My dear Allah's Apostle [a] has told me:

The unjust group will kill you. And your final food in this world will be a cup of yogurt.

Ammar (May Allah be pleased with him) drank the cup of yoghurt. Then he continued fighting till he fell over the ground and became a martyr.

Mu'awiyah was about to fly because of happiness. Imam Ali [a] was full of sadness and sorrow. During those moments all Muslims knew the unjust group.

Some soldiers in Mu'awiyah's Army were waiting for Ammar's coming to their front. But they saw him fighting bravely beside Imam Ali [a] till he became a martyr. So, they sneered at Amru bin al-Ass' claim. In the meantime, they took advantage of the dark and began coming to join the Imam's Army. They knew that it was the front of right.

The End

Ammar's martyrdom sounded at both fronts. Imam Ali's Army was in high spirits, but Mu'awiyah's Army was in low spirits.

At that night, the Imam's Army launched a wide attack against Mu'awiyah's Army. The Imam's Army was about to win victory. But Amru bin al-Ass created a new trick. He ordered the army of Sham to raise the Koran. They were demanding the Imam's Army to turn to Allah's Book.

The fights stopped. Both armies withdrew from the Valley of Siffeen. The martyrs' bodies stayed on the battlefield. The body of Ammar, aged ninety six, stayed there too.

Nowadays, when the Muslims visit that area, they can see the big shrine of that great companion, who spent all his life in striving for Islam. When Ammar became a martyr, the Muslims knew the right front during that bitter war.

Death and its hardships

We don’t have proper knowledge of the reality of death, because the reality of life is also unknown to us. Our understanding with regard to these two important matters is only to the limit of their traces not more. A phenomenon, which has a particular condition and which carries the qualities of nutrition, growth and reproduction is considered by us to be a living being. In some beings, in addition to this, we consider perception and voluntary movement as signs of life. In man, in addition to these, we consider acquisition of intelligence, contemplation and speech as additional signs of life; but all of these are signs of life and not its reality. Death is also like this and any living phenomena, which loses the signs of its life is said to be dead. But these are signs of death and not its reality. The reality of death is unknown. According to the Holy Quran, life and death are two created things created by the Almighty Allah.

The Holy Quran says:

الَّذِى خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلاً وَهُوَ الْعَزِيزُ الْغَفُورُ

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

It is known that only an existing matter can be created and not an inexistent matter. What is remarkable in this verse is that death is mentioned before life. That which can be stated about death and life is that the soul of man is having two stages of existence. The soul of man in the stage of life is of the type which is in need of a material body to continue its life and to reach to its perfection and it is having a particular life. But after death it is able to live on its own without a material body. In this stage it would have another life, which is very much opposed to the past life and most important of all, it is an everlasting life.

In both conditions it is one person and not more. The Messenger of Allah (s) has stated:

“Death is the first stage in the stages of the hereafter and the last stage from the stages of the world.”[13]

Imam Khomeini says:

Death is the transfer of man from the apparent proprietary formation to the unseen celestial formation; along with the fact that death is second celestial life, after the first proprietary life and in any case is an existing matter. On the contrary it is the most perfect proprietary existence, because the worldly proprietary life contaminated with the substance of death, and their life is a passing accident as opposed to the natural celestial life, which in such circumstances is present in independent souls and it is the abode of life and a necessary component of life.[14]

He also says:

Seed (sperm) is in motion within its essence and continues to undergo transformations, till finally its form is changed into the soul. The soul also satiated with essence is in constant motion till it reaches different stages and ranks of abstraction, although its nature is present in the stages of its existence; but as result of its continuous substantial motion its abstraction goes on increasing and its natural aspect goes on decreasing and finally it pulls out itself from nature. This presence, in which stage it takes out itself from nature is in fact the same previous natural form which arose due to its substantial motion and in every step freed itself from one stage of its nature. When it finally frees its whole existence from the shackles of nature, it becomes independent and its independence is that it has freed itself from nature for the last time, and becoming independent is same as coming out of the nature. Death of man follows the independence of the soul and not that it is by chance and then man comes out of the nature; the independence which has actualized is in the meaning of emerging and emerging from the nature is in the same sense.[15]

Throes of Death

It is learnt from verses of Quran and traditions that death is accompanied with great pain, which is mentioned in Quran as Sakara and Ghamara (stupor/agony of death).

The Holy Quran says:

وَجَآءَتْ سَكْرَةُ الْمَوْتِ بِالْحَقِ‏ّ ذَلِكَ مَا كُنتَ مِنْهُ تَحِيدُ

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

And also says:

وَلَوْ تَرَى‏ إِذِ الْظَّلِمُونَ فِى غَمَرَتِ الْمَوْتِ وَالْمَلَئِكَةُ بَاسِطُواْ أَيدِيهِمْ أَخْرِجُواْ أَنفُسَكُمُ الْيَوْمَ تُجْزَوْنَ عَذَابَ الْهَوْنِ بِمَا كُنْتُمْ تَقُولُونَ عَلَى اللَّهِ غَيْرَ الْحَقِّ وَكُنتُمْ عَنْ ءَايتِهِ تَسْتَكْبِرُونَ‏

…and if you had seen when the unjust shall be in the agonies of death and the angels shall spread forth their hands: Give up your souls; today shall you be recompensed with an ignominious chastisement… (6:93)

Stupor and agony are used in the meaning of a senseless state, which is due to the severity of those circumstances. In these verses they are interpreted to be the hardships of death. The hardships of death are not physical pains and discomfort; on the contrary it is spiritual and internal and it is much more severe than physical tortures. Physical pains are felt through senses and they reach the soul from this channel, but spiritual and internal chastisements scorch the being.

Hardships of death can be from various aspects:

1. Attachment to what he has gathered in his life: Like the house, property, wealth, children and other worldly things. Man struggled all his life to obtain them and committed lawful and unlawful acts in their pursuit with the hope that they would give him some advantage at the end of his life. Their love had taken a deep root in his being that it is very difficult for him to ignore them now. At the time of death, he sees that he would be compelled to leave every worldly thing to which he was attached and move to the everlasting world of the hereafter empty-handed.

2. Seeing his past deeds: Throughout his life man continues to commit numerous small and big sins and after sometime forgets most of them in such a way that as if he had never committed them. He does not even recall them in order to repent for them. While the fact is that all his words, acts and morals are recorded in the scroll of his deeds and these same deeds have earned for him Hell and the chastisement of Hell. At the time of death, the curtain will be removed from his eyes and he will see each act committed by him during his lifespan and the recompense of the same. And how severe it would be for one to see all one has committed in his lifespan in an instant?

The Holy Quran says:

يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَراً وَمَا عَمِلَتْ مِنْ سُوءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُ أَمَداً بَعِيداً وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ وَ اللَّهُ رَءُوفٌ بِالْعِبَادِ

On the day that every soul shall find present what it has done of good and what it has done of evil, it shall wish that between it and that (evil) there were a long duration of time; and Allah makes you to be cautious of (retribution from) Himself; and Allah is Compassionate to the servants. (3:30)

3. Seeing his bad position in the everlasting world of the hereafter: A sinner or one who is basically not having faith in Allah, the hereafter and sayings of prophets; in such a way that his expression of faith was only formal and not rooted in his being and that is why he justified his offensive acts and always contented himself with vain and useless hopes and some of his minor acts and was uncaring about the imminent consequences of the hereafter. But as mentioned in traditions, at the time of death, the curtain will be removed from the conscience of man during the throes of death and in one instant he would see with his own eyes, his position in the hereafter as well as the consequences of all his deeds, views and behavior and also observe all his hopes being dashed and he would pass away in that condition. And how difficult dying is in this condition!

4. Cutting off perpetual relations: Another reason for the hardship of a dying person and his opposition to physical pain is that in physical pains, one or more organs feel the pain and transfer the stages of their restlessness to the soul, but at the time of death, the human man desires to cut off forever its connection with all the organs and limbs. And this is but a very difficult task.

That which was stated above was about infidels, oppressors and sinners, but as mentioned in traditions, death for the righteous believers is not only not hard, on the contrary, it is very pleasant and nice. The Holy Quran says:

يَآ أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ * ارْجِعِى إِلَى‏ رَبِّكَ رَاضِيَةً مَّرْضِيَّةً * فَادْخُلِى فِى عِبَادِى * وَادْخُلِى جَنَّتِى‏

O soul that are at rest! Return to your Lord, well-pleased (with him), well-pleasing (Him), So enter among My servants, And enter into My garden. (89:27-30)

It was said to Imam Ja’far Sadiq (`a): “Please explain death to us.”

He replied:

“For the believer, it is like a nice fragrance, which comforts him and cures all his pains. But death for a disbeliever would be like the sting of a snake or scorpion; on the contrary it would be much more severe.”[16]

Imam Hasan (`a) was asked: “What is death?”

He replied:

“It is greatest happiness that would be bestowed to the believers when they would be transferred from the world full of hardships to the bounties of the everlasting world. And it is the great destruction that would befall the disbelievers, when they would be transferred from their worldly paradise to the everlasting fire (of Hell).”[17]

The Messenger of Allah (s) said:

“People are of two kinds, one is those from whom others will get relief and the other kind are those who would get the relief themselves. Those who get the relief themselves are believers. When death approaches them they would get relief from hardships and pains of this world. And those from whom others would get relief are the disbelievers. When they die, the trees, animals and a large number of people would get relief from them.”[18]

Imam Sajjad (`a) was asked: “What is death?”

He replied:

“For the believer it is like the taking off of a dirty garment and an iron collar and chain; changing into the nicest garments, the most fragrant perfumes and riding the best mount and the best of the abodes. For the disbeliever, it is like taking off the garment of pride and transfer from the best abodes into the filthiest and the roughest garments and into the most terrifying houses and to the most severe chastisements.”[19]

Imam Muhammad Baqir (`a) said:

“At the time of death, the angel of death says: ‘What you hope for will be given to you and that from which you fear, you will be given security.’ At that moment, a door to Paradise will be opened before him and he will see his position. He would be told, ‘Look at your abode in Paradise and look at the Prophet, Ali, Hasan and Husain (`a); they are your neighbors.’ This is statement of the Almighty Allah in the Holy Quran:

أَلَّذِينَ ءَامَنُواْ وَكَانُواْ يَتَّقُونَ‏ * لَهُمُ الْبُشْرَى‏ فِى الْحَيَوةِ الدُّنْيَا وَفِى الاَْخِرَةِ

Those who believe and guarded (against evil): they shall have good news in this world’s life and in the hereafter. (10:63-64)[20]

From the above mentioned traditions and tens of others like them, it becomes clear that righteous believers having faith in Allah, the Prophet and the Judgment Day, and who perform their religious duties, not only will they be safe from the agonies of death, on the contrary, at the time of death, they would see their position in Paradise and their life in the neighborhood of the Prophet and the Holy Imams (`a). And with most satisfaction and absolute free will and with the recommendation of the Prophet and the affections of the angel of death, they surrender their lives and hasten to the everlasting world to meet their Lord. They are released from a world replete with sorrow and grief, hardships and problems, injustice and inequity, pain and diseases and transferred to a world full of effulgence and happiness and life in neighborhood of the chosen servants of the Almighty Allah, where they might enjoy the choicest divine bounties. How sweet and pleasant is dying in this way! Believers are not attached to this world that they should fear being separated from it. They have not committed sins that they should be terrified of its consequences in the hereafter; even if they have committed some sinful acts in ignorance, they have repented for it and have got it erased from the scroll of their deeds. They have improved their hereafter with meritorious deeds and good morals and have been honored in the view of the Prophet and the Holy Imams (`a); therefore why should they fear death? Hence the friends of God do not seek to evade death; on the contrary they hasten to it eagerly.

Although it is not that all believers would be safe from agonies of death, on the contrary, the sinners among them who died without repenting – proportionate to their attachment to the world and depending on the magnitude of their sins – they would have to taste the agonies of death, but not as much as infidels and oppressors. In the same way, all disbelievers and oppressors also would not be same from the aspect of suffering the agonies of death.

It is said that the bitterness of dying is other than the pain and discomfort suffered by those who are ill at the time of their death. It is not that if the righteous believer has been on the sick bed for a long time, this suffering can be counted as the agonies of death; on the contrary the dying of this person would be in the same meaning as stated before; with his approval and by his free will. On the other hand, it is not that if a disbeliever or an oppressor dies in an instant, we should say that he did not have to taste the agonies of death.

In the Grave

Questioning in the Grave

Muslims believe that after the dead is buried in the grave, divinely appointed interrogating angels arrive and ask the deceased about his faith and beliefs; if he had been a righteous believer, a door to Paradise is opened before him and he would enjoy the bounties of Paradise till Judgment Day; and if he had been a disbeliever or an oppressor, a door to Hell will opened before him and he will continue to suffer the chastisement of Hell till Judgment Day. In fact there is no doubt in this, because a large number of traditions are recorded about it and we present some of them by way of examples.

Imam Ja’far Sadiq (`a) said:

“One who denies three things is not amongst our Shia (i.e. followers and devotees): Ascension of the Prophet, questioning of the grave, and intercession.”[21]

Imam Musa Kazim (`a) has narrated from his father, Imam Ja’far Sadiq (`a), that he said:

“When a believer dies, seventy thousand angels participate in his funeral; when he enters the grave, Munkir and Nakeer come to him and pose questions to him; they ask him: ‘Who is your god? What is your religion? And who is your prophet?’ The believer replies: ‘My Lord is Allah, my prophet is Mu¦ammad, and my religion is Islam.’ At that moment the grave is expanded as far as the eye can see and the foods of Paradise will be brought there for him and the breeze of Paradise will welcome him. It is this, which is mentioned in the Holy Quran:

فَأَمَّآ إِن كَانَ مِنَ الْمُقَرَّبِينَ * فَرَوْحٌ وَرَيْحَانٌ وَجَنَّتُ نَعِيمٍ‏

If he is one of those drawn nigh (to Allah), then happiness and bounty and a garden of bliss (shall be his). (56:88-89)

…that is in the grave and Paradise of bliss, that is in the hereafter.”

Then the Imam said:

“When a disbeliever dies, seventy thousand angels of Hell accompany him to the grave. In this condition the dead person will plead to them in a voice, which would be audible to all except humans and jinns: ‘If only I had been able to return to the world and had become of the faithful.’ And he says: ‘Send me back to the world, perhaps I may do good in that, which I have left.’ Angels of Hell would say: ‘By no means! It is a (mere) word that you speak,’ and one of the angels would say: ‘If you are sent back to the world, you will again do the same.’ When his dead body is interred and people go away from there, Nakeer and Munkar come to him in the most terrible form and they raise him up for questioning. They ask him: ‘Who is your god? What is your religion? And who is your prophet?’ Since the disbeliever had no sincere faith in them, he would stammer and fail to reply. Thus those two angels would lash him in a punishment that everything will be terrified of it. They would ask him: ‘Who is your god? What is your religion? And who is your prophet?’ He would reply: ‘I don’t know.’ So they would tell him: ‘Neither you know, nor you were guided to the right path.’ Thus a door would be opened to Hell before him and the scalding fluids of Hell would come down to him. It is about this that is mentioned in the Holy Quran:

وَأَمَّآ إِن كَانَ مِنَ الْمُكَذِّبِينَ الضَّآلِّينَ * فَنُزُلٌ مِّنْ حَمِيمٍ

And if he is one of the rejecters, the erring ones. He shall have an entertainment of boiling water… (56:92-93)

That is, in the grave he would be greeted by boiling water,

وَتَصْلِيَةُ جَحِيمٍ

And burning in hell. (56:94)

That is, in the hereafter, he would be consigned to Hell.”[22]

Imam Ali (`a) said:

“When the corpse is interred, two angels, named Munkir and Nakeer arrive. Their first questions to the dead are about God, prophet and caliphs. If it replies correctly, it is given salvation and if it is unable to reply correctly, they punish it.”[23]

Tens of other traditions also mention the same points, but quoting all of them here would prolong the discussion.

Squeeze of the Grave

Squeeze of the Grave is a painful event, which is mentioned in some traditions and the Infallibles (`a) have also informed about it. For example:

Amirul Momineen (`a) wrote to Muhammad bin Abu Bakr:

“O people, events occurring after death are more severe than death itself. Beware of the squeeze of the grave and the darkness and loneliness in it. The grave calls out everyday: I am the house of strangeness, a house of dust, abode of loneliness and the house of stinging creatures. Grave is either a garden from the gardens of Paradise or a pit from the pits of Hell. When a believer is buried, the grave says: Welcome, previously I was desirous that you would walk to me, now that you are entrusted to me, you will see how I behave with you. At that moment the grave will be expanded as far as the eye can see. But when a disbeliever is buried, the earth says: You are not welcome. Before this I detested your coming to me. Now that you are in my custody, you will see how I deal with you. At that moment he would be squeezed in such a way that his bones will merge into each other. A life of hardships that the Almighty Allah has promised to the disbelievers in the grave includes ninety-nine large serpents who will chew his flesh and crush his bones. This will continue till Judgment Day. If one of those large serpents were to blow on the earth, nothing would ever grow on it again. O people, protect your weak selves and bodies that have lived in a tender way. Protect your bodies from the hardships, which they are unable to bear. Do that which the Almighty Allah likes and keep away from acts, which He has prohibited.”[24]

The Holy Prophet (s) remarked about cause of the squeeze of grave that Saad had to suffer:

“He was harsh and bad-tempered with his wife.”[25]

The Messenger of Allah (s) said:

“Squeeze of grave is due to wasting of the bounties.”[26]

It is because of such traditions that most scholars have concluded that faith in questioning of grave is a fundamental principle of Islamic faith. Mulla Mohsin Faiz Kashani writes:

Questioning, and punishment and reward of the grave is one of the necessary fundamentals of Islamic faith since there are a large number of traditions in this regard in Shia and Sunni sources, which remove every kind of doubt about it.[27]

Shaykh Tusi writes in Tajreedul Itiqad:

Chastisement of the grave is definite and imminent and also an inordinate number of traditions have come down about it from Ahle Bayt (`a).[28]

The chastisement of Purgatory (Barzakh) and its rewards are matters on which Muslims have consensus.[29]

Therefore questioning and chastisement of the grave should not be doubted about; however its actual process requires discussion and research.

Whether man would hear the questions posed by the angels through these same worldly ears and would he reply through this same tongue or it is through some other types?

How is it possible for a body, which has lost the functioning of the heart, brain, organs, ears, eyes, tongue and other limbs and which has cooled down to hear the questions of the angels with the ears and how is it possible to answer them with the tongue?

Moreover, angels who are from the non-material spiritual world would they ask with the same worldly tongue so that the dead person may hear them with the same worldly ears and reply with the same tongue? Speaking of the angels is of another kind, which cannot be heard by worldly ears. Jibraeel used speak to the Prophet, but those around him were unable to hear it.

The Holy Prophet (s) used to hear Jibraeel through his inward ears and spoke to him with his inward tongue. Questioning of the angels must also be of this type. Angels speak to the abstract soul of man. He also hears the questions of the angels through his spiritual ears and replies with his inward tongue. That is why, if voice control is overlooked in the grave, he will not have to control it.

Rewards and punishments of grave should also be of such kind. This dusty grave, which is not expanded and a door is not opened from Paradise in his direction, so that bounties of Paradise may arrive there. Since the useless body of the dead also does not need nutrition. Therefore the grave should be related to the soul and its abode. Chastisements of the grave should also be of the same type. In this pit, where the corpse was buried, there is neither scorpion nor huge vipers or stinging creatures; even if they were present and were also to sting the dead body, what can a lifeless body feel? Therefore harmful creatures of the grave should be such that they can hurt the soul of the dead and only this much is sufficient in the chastisement of the grave. Spiritual and sensual punishment is definitely more severe than physical chastisements.

In physical chastisements also, that which suffers is actually the soul. In this earthly grave, no squeeze and fire of Hell is experienced, therefore the grave mentioned in the traditions must be some other place.

That grave is the abode of the soul and not the body; therefore it can be said that the first grave implies the abode of the soul after death; that is the beginning of entry into the Purgatory (Barzakh). But since this transfer is contemporary with the entry of the body into the earthly grave, it is interpreted as grave. Therefore one who drowns or one whose body is cut up into pieces, or one who is burnt or becomes dust, he also has to face questioning of the grave and would feel the pleasures of Paradise and the punishments of Hell.

In some traditions also grave is interpreted in this way. For example:

The Messenger of Allah (s) said:

“Grave is the first stage of the hereafter. If man is able to get salvation in that stage, the later stages would be easier for him, but if he is unable to get salvation in that stage, he would be more unlikely to get salvation after that.”[30]

Imam Sajjad (`a) said after reciting the verse of:

وَمِن وَرَآئِهِم بَرْزَخٌ إِلَى‏ يَوْمِ يُبْعَثُونَ‏

…and before them is a barrier until the day they are raised. (23:100)

“Barzakh is the grave. Indeed for them there is a hard life there. By Allah, the grave is either a garden from the gardens of Paradise or a pit from the pits of Hell.”[31]

Allamah Majlisi writes:

“Grave in most traditions implies the world of Barzakh, where the soul of man is transferred.”[32]

Allamah Tabatabai has written in the marginal notes of Biharul Anwar as follows:

Perhaps it implies that after death, man would not be destroyed completely. On the contrary, it implies another life other than the life he has lost. As the Messenger of Allah (s) has said: ‘And indeed they would be transferred from one abode to another’. But the traditional report which apparently states that in the grave, the soul would re-enter the body of the dead upto his knees, is figurative. For questioning in the grave since the statements in these same traditions are from the sayings of the angels that they would tell the believer: ‘Go to sleep like a bride,’ is figurative for the stay of the believer in the grave waiting for Qiyamat.[33]

Imam Khomeini writes with regard to this:

“But this does not mean that all the graves would be abodes of questioning and comfort for the believer. The grave, which has questions and answers or pain and sorrow or happiness and joy; does not have the natural form; on the contrary it has the form of Barzakh and the facsimile world. Attachment and attention to the abode of nature exists as long as the self is in the Barzakh and the world of grave. Expansion and squeeze in this world is under the control of the expansion and squeeze of the chest and self of man. But a grave, which is one and a half metre in length and half a metre in width is not the same grave about which it is said that it is: between the east and the west or for example no matter how much we search in these graves, we would never find pythons in them.[34]

Death and its hardships

We don’t have proper knowledge of the reality of death, because the reality of life is also unknown to us. Our understanding with regard to these two important matters is only to the limit of their traces not more. A phenomenon, which has a particular condition and which carries the qualities of nutrition, growth and reproduction is considered by us to be a living being. In some beings, in addition to this, we consider perception and voluntary movement as signs of life. In man, in addition to these, we consider acquisition of intelligence, contemplation and speech as additional signs of life; but all of these are signs of life and not its reality. Death is also like this and any living phenomena, which loses the signs of its life is said to be dead. But these are signs of death and not its reality. The reality of death is unknown. According to the Holy Quran, life and death are two created things created by the Almighty Allah.

The Holy Quran says:

الَّذِى خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلاً وَهُوَ الْعَزِيزُ الْغَفُورُ

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

It is known that only an existing matter can be created and not an inexistent matter. What is remarkable in this verse is that death is mentioned before life. That which can be stated about death and life is that the soul of man is having two stages of existence. The soul of man in the stage of life is of the type which is in need of a material body to continue its life and to reach to its perfection and it is having a particular life. But after death it is able to live on its own without a material body. In this stage it would have another life, which is very much opposed to the past life and most important of all, it is an everlasting life.

In both conditions it is one person and not more. The Messenger of Allah (s) has stated:

“Death is the first stage in the stages of the hereafter and the last stage from the stages of the world.”[13]

Imam Khomeini says:

Death is the transfer of man from the apparent proprietary formation to the unseen celestial formation; along with the fact that death is second celestial life, after the first proprietary life and in any case is an existing matter. On the contrary it is the most perfect proprietary existence, because the worldly proprietary life contaminated with the substance of death, and their life is a passing accident as opposed to the natural celestial life, which in such circumstances is present in independent souls and it is the abode of life and a necessary component of life.[14]

He also says:

Seed (sperm) is in motion within its essence and continues to undergo transformations, till finally its form is changed into the soul. The soul also satiated with essence is in constant motion till it reaches different stages and ranks of abstraction, although its nature is present in the stages of its existence; but as result of its continuous substantial motion its abstraction goes on increasing and its natural aspect goes on decreasing and finally it pulls out itself from nature. This presence, in which stage it takes out itself from nature is in fact the same previous natural form which arose due to its substantial motion and in every step freed itself from one stage of its nature. When it finally frees its whole existence from the shackles of nature, it becomes independent and its independence is that it has freed itself from nature for the last time, and becoming independent is same as coming out of the nature. Death of man follows the independence of the soul and not that it is by chance and then man comes out of the nature; the independence which has actualized is in the meaning of emerging and emerging from the nature is in the same sense.[15]

Throes of Death

It is learnt from verses of Quran and traditions that death is accompanied with great pain, which is mentioned in Quran as Sakara and Ghamara (stupor/agony of death).

The Holy Quran says:

وَجَآءَتْ سَكْرَةُ الْمَوْتِ بِالْحَقِ‏ّ ذَلِكَ مَا كُنتَ مِنْهُ تَحِيدُ

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

And also says:

وَلَوْ تَرَى‏ إِذِ الْظَّلِمُونَ فِى غَمَرَتِ الْمَوْتِ وَالْمَلَئِكَةُ بَاسِطُواْ أَيدِيهِمْ أَخْرِجُواْ أَنفُسَكُمُ الْيَوْمَ تُجْزَوْنَ عَذَابَ الْهَوْنِ بِمَا كُنْتُمْ تَقُولُونَ عَلَى اللَّهِ غَيْرَ الْحَقِّ وَكُنتُمْ عَنْ ءَايتِهِ تَسْتَكْبِرُونَ‏

…and if you had seen when the unjust shall be in the agonies of death and the angels shall spread forth their hands: Give up your souls; today shall you be recompensed with an ignominious chastisement… (6:93)

Stupor and agony are used in the meaning of a senseless state, which is due to the severity of those circumstances. In these verses they are interpreted to be the hardships of death. The hardships of death are not physical pains and discomfort; on the contrary it is spiritual and internal and it is much more severe than physical tortures. Physical pains are felt through senses and they reach the soul from this channel, but spiritual and internal chastisements scorch the being.

Hardships of death can be from various aspects:

1. Attachment to what he has gathered in his life: Like the house, property, wealth, children and other worldly things. Man struggled all his life to obtain them and committed lawful and unlawful acts in their pursuit with the hope that they would give him some advantage at the end of his life. Their love had taken a deep root in his being that it is very difficult for him to ignore them now. At the time of death, he sees that he would be compelled to leave every worldly thing to which he was attached and move to the everlasting world of the hereafter empty-handed.

2. Seeing his past deeds: Throughout his life man continues to commit numerous small and big sins and after sometime forgets most of them in such a way that as if he had never committed them. He does not even recall them in order to repent for them. While the fact is that all his words, acts and morals are recorded in the scroll of his deeds and these same deeds have earned for him Hell and the chastisement of Hell. At the time of death, the curtain will be removed from his eyes and he will see each act committed by him during his lifespan and the recompense of the same. And how severe it would be for one to see all one has committed in his lifespan in an instant?

The Holy Quran says:

يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَراً وَمَا عَمِلَتْ مِنْ سُوءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُ أَمَداً بَعِيداً وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ وَ اللَّهُ رَءُوفٌ بِالْعِبَادِ

On the day that every soul shall find present what it has done of good and what it has done of evil, it shall wish that between it and that (evil) there were a long duration of time; and Allah makes you to be cautious of (retribution from) Himself; and Allah is Compassionate to the servants. (3:30)

3. Seeing his bad position in the everlasting world of the hereafter: A sinner or one who is basically not having faith in Allah, the hereafter and sayings of prophets; in such a way that his expression of faith was only formal and not rooted in his being and that is why he justified his offensive acts and always contented himself with vain and useless hopes and some of his minor acts and was uncaring about the imminent consequences of the hereafter. But as mentioned in traditions, at the time of death, the curtain will be removed from the conscience of man during the throes of death and in one instant he would see with his own eyes, his position in the hereafter as well as the consequences of all his deeds, views and behavior and also observe all his hopes being dashed and he would pass away in that condition. And how difficult dying is in this condition!

4. Cutting off perpetual relations: Another reason for the hardship of a dying person and his opposition to physical pain is that in physical pains, one or more organs feel the pain and transfer the stages of their restlessness to the soul, but at the time of death, the human man desires to cut off forever its connection with all the organs and limbs. And this is but a very difficult task.

That which was stated above was about infidels, oppressors and sinners, but as mentioned in traditions, death for the righteous believers is not only not hard, on the contrary, it is very pleasant and nice. The Holy Quran says:

يَآ أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ * ارْجِعِى إِلَى‏ رَبِّكَ رَاضِيَةً مَّرْضِيَّةً * فَادْخُلِى فِى عِبَادِى * وَادْخُلِى جَنَّتِى‏

O soul that are at rest! Return to your Lord, well-pleased (with him), well-pleasing (Him), So enter among My servants, And enter into My garden. (89:27-30)

It was said to Imam Ja’far Sadiq (`a): “Please explain death to us.”

He replied:

“For the believer, it is like a nice fragrance, which comforts him and cures all his pains. But death for a disbeliever would be like the sting of a snake or scorpion; on the contrary it would be much more severe.”[16]

Imam Hasan (`a) was asked: “What is death?”

He replied:

“It is greatest happiness that would be bestowed to the believers when they would be transferred from the world full of hardships to the bounties of the everlasting world. And it is the great destruction that would befall the disbelievers, when they would be transferred from their worldly paradise to the everlasting fire (of Hell).”[17]

The Messenger of Allah (s) said:

“People are of two kinds, one is those from whom others will get relief and the other kind are those who would get the relief themselves. Those who get the relief themselves are believers. When death approaches them they would get relief from hardships and pains of this world. And those from whom others would get relief are the disbelievers. When they die, the trees, animals and a large number of people would get relief from them.”[18]

Imam Sajjad (`a) was asked: “What is death?”

He replied:

“For the believer it is like the taking off of a dirty garment and an iron collar and chain; changing into the nicest garments, the most fragrant perfumes and riding the best mount and the best of the abodes. For the disbeliever, it is like taking off the garment of pride and transfer from the best abodes into the filthiest and the roughest garments and into the most terrifying houses and to the most severe chastisements.”[19]

Imam Muhammad Baqir (`a) said:

“At the time of death, the angel of death says: ‘What you hope for will be given to you and that from which you fear, you will be given security.’ At that moment, a door to Paradise will be opened before him and he will see his position. He would be told, ‘Look at your abode in Paradise and look at the Prophet, Ali, Hasan and Husain (`a); they are your neighbors.’ This is statement of the Almighty Allah in the Holy Quran:

أَلَّذِينَ ءَامَنُواْ وَكَانُواْ يَتَّقُونَ‏ * لَهُمُ الْبُشْرَى‏ فِى الْحَيَوةِ الدُّنْيَا وَفِى الاَْخِرَةِ

Those who believe and guarded (against evil): they shall have good news in this world’s life and in the hereafter. (10:63-64)[20]

From the above mentioned traditions and tens of others like them, it becomes clear that righteous believers having faith in Allah, the Prophet and the Judgment Day, and who perform their religious duties, not only will they be safe from the agonies of death, on the contrary, at the time of death, they would see their position in Paradise and their life in the neighborhood of the Prophet and the Holy Imams (`a). And with most satisfaction and absolute free will and with the recommendation of the Prophet and the affections of the angel of death, they surrender their lives and hasten to the everlasting world to meet their Lord. They are released from a world replete with sorrow and grief, hardships and problems, injustice and inequity, pain and diseases and transferred to a world full of effulgence and happiness and life in neighborhood of the chosen servants of the Almighty Allah, where they might enjoy the choicest divine bounties. How sweet and pleasant is dying in this way! Believers are not attached to this world that they should fear being separated from it. They have not committed sins that they should be terrified of its consequences in the hereafter; even if they have committed some sinful acts in ignorance, they have repented for it and have got it erased from the scroll of their deeds. They have improved their hereafter with meritorious deeds and good morals and have been honored in the view of the Prophet and the Holy Imams (`a); therefore why should they fear death? Hence the friends of God do not seek to evade death; on the contrary they hasten to it eagerly.

Although it is not that all believers would be safe from agonies of death, on the contrary, the sinners among them who died without repenting – proportionate to their attachment to the world and depending on the magnitude of their sins – they would have to taste the agonies of death, but not as much as infidels and oppressors. In the same way, all disbelievers and oppressors also would not be same from the aspect of suffering the agonies of death.

It is said that the bitterness of dying is other than the pain and discomfort suffered by those who are ill at the time of their death. It is not that if the righteous believer has been on the sick bed for a long time, this suffering can be counted as the agonies of death; on the contrary the dying of this person would be in the same meaning as stated before; with his approval and by his free will. On the other hand, it is not that if a disbeliever or an oppressor dies in an instant, we should say that he did not have to taste the agonies of death.

In the Grave

Questioning in the Grave

Muslims believe that after the dead is buried in the grave, divinely appointed interrogating angels arrive and ask the deceased about his faith and beliefs; if he had been a righteous believer, a door to Paradise is opened before him and he would enjoy the bounties of Paradise till Judgment Day; and if he had been a disbeliever or an oppressor, a door to Hell will opened before him and he will continue to suffer the chastisement of Hell till Judgment Day. In fact there is no doubt in this, because a large number of traditions are recorded about it and we present some of them by way of examples.

Imam Ja’far Sadiq (`a) said:

“One who denies three things is not amongst our Shia (i.e. followers and devotees): Ascension of the Prophet, questioning of the grave, and intercession.”[21]

Imam Musa Kazim (`a) has narrated from his father, Imam Ja’far Sadiq (`a), that he said:

“When a believer dies, seventy thousand angels participate in his funeral; when he enters the grave, Munkir and Nakeer come to him and pose questions to him; they ask him: ‘Who is your god? What is your religion? And who is your prophet?’ The believer replies: ‘My Lord is Allah, my prophet is Mu¦ammad, and my religion is Islam.’ At that moment the grave is expanded as far as the eye can see and the foods of Paradise will be brought there for him and the breeze of Paradise will welcome him. It is this, which is mentioned in the Holy Quran:

فَأَمَّآ إِن كَانَ مِنَ الْمُقَرَّبِينَ * فَرَوْحٌ وَرَيْحَانٌ وَجَنَّتُ نَعِيمٍ‏

If he is one of those drawn nigh (to Allah), then happiness and bounty and a garden of bliss (shall be his). (56:88-89)

…that is in the grave and Paradise of bliss, that is in the hereafter.”

Then the Imam said:

“When a disbeliever dies, seventy thousand angels of Hell accompany him to the grave. In this condition the dead person will plead to them in a voice, which would be audible to all except humans and jinns: ‘If only I had been able to return to the world and had become of the faithful.’ And he says: ‘Send me back to the world, perhaps I may do good in that, which I have left.’ Angels of Hell would say: ‘By no means! It is a (mere) word that you speak,’ and one of the angels would say: ‘If you are sent back to the world, you will again do the same.’ When his dead body is interred and people go away from there, Nakeer and Munkar come to him in the most terrible form and they raise him up for questioning. They ask him: ‘Who is your god? What is your religion? And who is your prophet?’ Since the disbeliever had no sincere faith in them, he would stammer and fail to reply. Thus those two angels would lash him in a punishment that everything will be terrified of it. They would ask him: ‘Who is your god? What is your religion? And who is your prophet?’ He would reply: ‘I don’t know.’ So they would tell him: ‘Neither you know, nor you were guided to the right path.’ Thus a door would be opened to Hell before him and the scalding fluids of Hell would come down to him. It is about this that is mentioned in the Holy Quran:

وَأَمَّآ إِن كَانَ مِنَ الْمُكَذِّبِينَ الضَّآلِّينَ * فَنُزُلٌ مِّنْ حَمِيمٍ

And if he is one of the rejecters, the erring ones. He shall have an entertainment of boiling water… (56:92-93)

That is, in the grave he would be greeted by boiling water,

وَتَصْلِيَةُ جَحِيمٍ

And burning in hell. (56:94)

That is, in the hereafter, he would be consigned to Hell.”[22]

Imam Ali (`a) said:

“When the corpse is interred, two angels, named Munkir and Nakeer arrive. Their first questions to the dead are about God, prophet and caliphs. If it replies correctly, it is given salvation and if it is unable to reply correctly, they punish it.”[23]

Tens of other traditions also mention the same points, but quoting all of them here would prolong the discussion.

Squeeze of the Grave

Squeeze of the Grave is a painful event, which is mentioned in some traditions and the Infallibles (`a) have also informed about it. For example:

Amirul Momineen (`a) wrote to Muhammad bin Abu Bakr:

“O people, events occurring after death are more severe than death itself. Beware of the squeeze of the grave and the darkness and loneliness in it. The grave calls out everyday: I am the house of strangeness, a house of dust, abode of loneliness and the house of stinging creatures. Grave is either a garden from the gardens of Paradise or a pit from the pits of Hell. When a believer is buried, the grave says: Welcome, previously I was desirous that you would walk to me, now that you are entrusted to me, you will see how I behave with you. At that moment the grave will be expanded as far as the eye can see. But when a disbeliever is buried, the earth says: You are not welcome. Before this I detested your coming to me. Now that you are in my custody, you will see how I deal with you. At that moment he would be squeezed in such a way that his bones will merge into each other. A life of hardships that the Almighty Allah has promised to the disbelievers in the grave includes ninety-nine large serpents who will chew his flesh and crush his bones. This will continue till Judgment Day. If one of those large serpents were to blow on the earth, nothing would ever grow on it again. O people, protect your weak selves and bodies that have lived in a tender way. Protect your bodies from the hardships, which they are unable to bear. Do that which the Almighty Allah likes and keep away from acts, which He has prohibited.”[24]

The Holy Prophet (s) remarked about cause of the squeeze of grave that Saad had to suffer:

“He was harsh and bad-tempered with his wife.”[25]

The Messenger of Allah (s) said:

“Squeeze of grave is due to wasting of the bounties.”[26]

It is because of such traditions that most scholars have concluded that faith in questioning of grave is a fundamental principle of Islamic faith. Mulla Mohsin Faiz Kashani writes:

Questioning, and punishment and reward of the grave is one of the necessary fundamentals of Islamic faith since there are a large number of traditions in this regard in Shia and Sunni sources, which remove every kind of doubt about it.[27]

Shaykh Tusi writes in Tajreedul Itiqad:

Chastisement of the grave is definite and imminent and also an inordinate number of traditions have come down about it from Ahle Bayt (`a).[28]

The chastisement of Purgatory (Barzakh) and its rewards are matters on which Muslims have consensus.[29]

Therefore questioning and chastisement of the grave should not be doubted about; however its actual process requires discussion and research.

Whether man would hear the questions posed by the angels through these same worldly ears and would he reply through this same tongue or it is through some other types?

How is it possible for a body, which has lost the functioning of the heart, brain, organs, ears, eyes, tongue and other limbs and which has cooled down to hear the questions of the angels with the ears and how is it possible to answer them with the tongue?

Moreover, angels who are from the non-material spiritual world would they ask with the same worldly tongue so that the dead person may hear them with the same worldly ears and reply with the same tongue? Speaking of the angels is of another kind, which cannot be heard by worldly ears. Jibraeel used speak to the Prophet, but those around him were unable to hear it.

The Holy Prophet (s) used to hear Jibraeel through his inward ears and spoke to him with his inward tongue. Questioning of the angels must also be of this type. Angels speak to the abstract soul of man. He also hears the questions of the angels through his spiritual ears and replies with his inward tongue. That is why, if voice control is overlooked in the grave, he will not have to control it.

Rewards and punishments of grave should also be of such kind. This dusty grave, which is not expanded and a door is not opened from Paradise in his direction, so that bounties of Paradise may arrive there. Since the useless body of the dead also does not need nutrition. Therefore the grave should be related to the soul and its abode. Chastisements of the grave should also be of the same type. In this pit, where the corpse was buried, there is neither scorpion nor huge vipers or stinging creatures; even if they were present and were also to sting the dead body, what can a lifeless body feel? Therefore harmful creatures of the grave should be such that they can hurt the soul of the dead and only this much is sufficient in the chastisement of the grave. Spiritual and sensual punishment is definitely more severe than physical chastisements.

In physical chastisements also, that which suffers is actually the soul. In this earthly grave, no squeeze and fire of Hell is experienced, therefore the grave mentioned in the traditions must be some other place.

That grave is the abode of the soul and not the body; therefore it can be said that the first grave implies the abode of the soul after death; that is the beginning of entry into the Purgatory (Barzakh). But since this transfer is contemporary with the entry of the body into the earthly grave, it is interpreted as grave. Therefore one who drowns or one whose body is cut up into pieces, or one who is burnt or becomes dust, he also has to face questioning of the grave and would feel the pleasures of Paradise and the punishments of Hell.

In some traditions also grave is interpreted in this way. For example:

The Messenger of Allah (s) said:

“Grave is the first stage of the hereafter. If man is able to get salvation in that stage, the later stages would be easier for him, but if he is unable to get salvation in that stage, he would be more unlikely to get salvation after that.”[30]

Imam Sajjad (`a) said after reciting the verse of:

وَمِن وَرَآئِهِم بَرْزَخٌ إِلَى‏ يَوْمِ يُبْعَثُونَ‏

…and before them is a barrier until the day they are raised. (23:100)

“Barzakh is the grave. Indeed for them there is a hard life there. By Allah, the grave is either a garden from the gardens of Paradise or a pit from the pits of Hell.”[31]

Allamah Majlisi writes:

“Grave in most traditions implies the world of Barzakh, where the soul of man is transferred.”[32]

Allamah Tabatabai has written in the marginal notes of Biharul Anwar as follows:

Perhaps it implies that after death, man would not be destroyed completely. On the contrary, it implies another life other than the life he has lost. As the Messenger of Allah (s) has said: ‘And indeed they would be transferred from one abode to another’. But the traditional report which apparently states that in the grave, the soul would re-enter the body of the dead upto his knees, is figurative. For questioning in the grave since the statements in these same traditions are from the sayings of the angels that they would tell the believer: ‘Go to sleep like a bride,’ is figurative for the stay of the believer in the grave waiting for Qiyamat.[33]

Imam Khomeini writes with regard to this:

“But this does not mean that all the graves would be abodes of questioning and comfort for the believer. The grave, which has questions and answers or pain and sorrow or happiness and joy; does not have the natural form; on the contrary it has the form of Barzakh and the facsimile world. Attachment and attention to the abode of nature exists as long as the self is in the Barzakh and the world of grave. Expansion and squeeze in this world is under the control of the expansion and squeeze of the chest and self of man. But a grave, which is one and a half metre in length and half a metre in width is not the same grave about which it is said that it is: between the east and the west or for example no matter how much we search in these graves, we would never find pythons in them.[34]


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