Alhassanain(p) Network for Heritage and Islamic Thought

Qadha Prayers

Issue 1379: * A person who does not offer his daily prayers within time, should offer qadha prayers even if he slept, or was unconscious during the entire time prescribed for the prayers. Similarly, qadha must be given for all other obligatory prayers, if they are not offered within time, and as an obligatory precaution, this includes those Salat which one makes obligatory upon oneself by Nazr, to offer within a fixed period. But the prayers of Eid-ul-Fitr and Eid-ul-Adha have no qadha, and the ladies who have to leave out daily prayers, or any other obligatory prayers, due to Haidh or Nifas, do not have to give any qadha for them.

Issue 1380: If a person realises after the time for the prayers has lapsed, that the prayers which he offered in time was void, he should perform its qadha prayers.

Issue 1381: A person having qadha prayers on him, should not be careless about offering them, although it is not obligatory for him to offer it immediately.

Issue 1382: A person who has qadha prayers on him, can offerMustahab prayers.

Issue 1383: If a person suspects that he might have qadha on him, or that the prayers offered by him were not valid, it isMustahab that, as a measure of precaution, he should offer their qadha.

Issue 1384: It is not necessary to maintain sequential order in the offering of qadha, except in the case of prayers for which order has been prescribed, like, Zuhr and Asr prayers or Maghrib and Isha prayers of the same day. However, it is better to maintain order in other qadha prayers also.

Issue 1385: If a person wishes to offer some qadha prayers for other than the daily prayer, like Salat al-Ayaat, or, for example, if he wishes to offer one daily prayer and a few other prayers, it is not necessary to maintain order in offering them.

Issue 1386: If a person forgets the sequential order of the prayers which he has not offered, it is better that he should offer them in such a way, that he would be sure that he has offered them in the order in which they lapsed. For example, if it is obligatory for him to offer one qadha prayer of Zuhr and one of Maghrib, and he does not know which of them lapsed first he should first offer one qadha for Maghrib and thereafter one Zuhr prayer, and then one Maghrib once again, or he should offer one Zuhr prayer and then one Maghrib prayer, and then one Zuhr prayer once again, so that he is sure that the qadha prayers which lapsed first has been offered first.

Issue 1387: If Zuhr prayers of one day and Asr prayers of another day, or two Zuhr prayers or two Asr prayers of a person becomes qadha, and if he does not know which of them lapsed first, it will be sufficient if he offers two prayers of four Rak'ats each, with the niyyat that the first is the qadha prayer of the first day, and the second is the qadha prayer of the second day.

Issue 1388: If one Zuhr prayer and one Isha prayer, or one Asr prayer and one Isha prayer of a person become qadha, and he does not know which of them lapsed first, it is better that he should perform their qadha in a way that would ensure that he has maintained the order. For example, if one Zuhr

prayer and one Isha prayer have lapsed, and he does not know which of them lapsed first, he should first offer one Zuhr prayer, followed by one Isha prayer, and then one Zuhr prayer once again, or he should first offer one Isha prayer, and thereafter one Zuhr prayer, and then one Isha prayer once again.

Issue 1389: If a person knows that he has not offered a prayer consisting of four Rak'ats, but does not know whether it is Zuhr or Isha, it will be sufficient to offer a four Rak'at prayer with the niyyat of offering qadha prayer for the Salat not offered. And as far as reciting loudly or silently, he will have an option.

Issue 1390: If five prayers of a person have lapsed one after another, and he does not know which of them was first, he should offer nine prayers in order. For example, he commences with Fajr prayer and after having offered Zuhr, Asr, Maghrib and Isha prayers, he should offer again Fajr, Zuhr, Asr and Maghrib prayers. This way he will ensure the requisite order.

Issue 1391: If a person knows that one prayer on each day has lapsed, but does not know its order, it is better that he should offer daily prayers of five days; and if his six prayers of six days have lapsed, he should offer six days' daily prayers. Thus for every qadha prayer of an additional day, he should offer an additional day's prayers, so that he may become sure that he has offered the prayers in the same order in which they had become qadha. For example, if he has not offered seven prayers of seven days, he should perform qadha prayers of seven days.

Issue 1392: If a person has a number of Fajr or Zuhr prayers qadha on him, and he does not know their exact number, or has forgotten, for example, if he does not know whether they were three, four or five prayers, it will be sufficient if he offers the smaller number. However, it is better that he should offer enough qadha to ensure, that he has offered all of them. For example, if he has forgotten how many Fajr prayers of his have become qadha and is certain that they were not more than ten, he should, as a measure of precaution, offer ten Fajr prayers.

Issue 1393: * If a person has only one qadha prayer of previous days, it is better that he should offer it first, and then start offering prayers of that day, if the time of Fadhilat is not lost. And if he has no pending qadha of previous days, but has one or more of the same day, it is better that he should offer qadha prayers of that day before offering the present obligatory prayers, provided that, in so doing, the time of Fadhilat is not lost.

Issue 1394: * If a person remembers during the prayers that one or more prayers of that same day have become qadha, or that he has to offer only one qadha prayer of the previous days, he should convert his niyyat to qadha prayers, provided that (a) time allows, (b) converting the niyyat is possible, (c) and the time of Fadhilat is not lost. For example, if he remembers before Ruku of the third Rak'at in Zuhr that his Fajr prayers was qadha, and if the time for Zuhr is not limited, he should convert his niyyat to Fajr prayer, and complete it with two Rak'ats, and then offer Zuhr prayer. But, if the time is limited, or if he cannot convert his niyyat to qadha like, when he remembers in Ruku of the third Rak'at of Zuhr, that he has not offered the Fajr prayers,

and by converting the niyyat to Fajr prayers, one Ruku which is a Rukn will increase, he should not change his niyyat to the qadha Fajr prayer.

Issue 1395: If a person is required to offer a number of qadha prayers of previous days, together with one or more prayers of that very day, and if he does not have time to offer qadha of all of them, or does not wish to offer qadha of all of them on that day, it isMustahab to offer the qadha of that day before offering ada (the same day's) prayers, and it is better that after offering previous qadha, he should once again give qadha of that day, which he had offered earlier.

Issue 1396: As long as a person is alive, no other person can offer his qadha on his behalf, even if he himself is unable to offer them.

Issue 1397: Qadha prayers can be offered in congregation, irrespective of whether the prayers of the Imam are ada or qadha. And it is not necessary that both of them should be offering the same prayers; there is no harm if a person offers qadha Fajr prayers with the Zuhr prayer or Asr prayers of the Imam.

Issue 1398: It is recommended that a discerning child, one who can distinguish between good and evil, is made to form the habit of praying regularly, and to perform other acts of worship. In fact, it isMustahab that he is encouraged to offer qadha prayers.

Qadha Prayers of a Father is Obligatory on the Eldest Son

Issue 1399: If a person did not offer some of his obligatory prayers, and did not care to give qadha, in spite of being able to do so, after his death, it is upon his eldest son, as an obligatory precaution to perform those qadha, provided that the father did not leave them as a deliberate act of transgression. If the son cannot do so, he may hire someone to perform them. The qadha prayers of his mother is not obligatory upon him, though it is better if he performs them.

Issue 1400: If the eldest son doubts whether or not his father had any qadha on him, he is under no obligation.

Issue 1401: If the eldest son knows that his father had a certain number of qadha prayers on him, but he is in doubt whether his father offered them or not, he should offer them, as an obligatory precaution.

Issue 1402: If it is not known as to who is the eldest son of a person, it is not obligatory on anyone of the sons to offer their father's qadha prayers. However, theMustahab precaution is that they should divide his qadha between them, or should draw lots for offering them.

Issue 1403: If a dying person makes a will that someone should be hired to offer his qadha prayers, and if the hired person performs them correctly, the eldest son will be free from his obligation.

Issue 1404: If the eldest son wishes to offer the qadha prayers of his mother, then in the matter of loud or silent recitations in Salat, he will follow the rules which apply to him. So, he should offer the qadha prayers of his mother for Fajr, Maghrib and Isha prayers loudly.

Issue 1405: If a person has to offer his own qadha prayers, and he also wishes to offer the qadha prayers of his parents, whichever he offers first will be in order.

Issue 1406: * If the eldest son was minor, or insane at the time of his father's death, it will not be obligatory upon him to offer qadha of his father when he attains puberty or becomes sane.

Issue 1407: If the eldest son of a person dies before offering the qadha prayers of his father, it will not be obligatory on the second son.

Congregational Prayers

Issue 1408: It isMustahab that obligatory prayers, especially the daily prayers, are performed in congregation, and more emphasis has been laid on congregational prayers for Fajr, Maghrib and Isha, and also for those who live in the neighbourhood of a mosque, and are able to hear its Adhan.

Issue 1409: It has been reported in authentic traditions, that the congregational prayers are twenty five times better than the prayers offered alone.

Issue 1410: It is not permissible to absent oneself from the congregational prayers unduly, and it is not proper to abandon congregational prayers without a justifiable excuse.

Issue 1411: * It isMustahab to defer prayers with an intention to participate in congregational prayers, because a short congregational prayer is better than a prolonged prayer offered alone. It is also better than the individual prayer offered at its prime time. But it is not known whether a congregational prayer offered after the Fadhilat time could be better than the prayer offered alone, within the time of Fadhilat.

Issue 1412: When congregational prayers are being offered, it isMustahab for a person, who has already offered his prayers alone, to repeat the prayers in congregation. And if he learns later that his first prayer was void, the second prayer will suffice.

Issue 1413: * If the Imam (leader) or the Ma'mum (follower) wishes to join a congregation prayer again, after having already prayed in congregation once, there is no objection if it is done with the niyyat of Raja', since its beingMustahab is not established.

Issue 1414: If a person is so obsessed with doubts and anxiety during prayers, that it leads to its invalidity, and if he finds peace only in congregational prayers, he must offer prayers in congregation.

Issue 1415: * If a father or a mother orders his/her son to offer prayers in congregation, as a recommended precaution, he should obey. And if this order is based on parental love, and if disobedience would cause injury to their feelings, it is haraam for the son to disobey, even if it does not incur the parental wrath.

Issue 1416: *Mustahab prayers as a precaution cannot be offered in congregation in any situation, except Istisqa prayers (invoked for the rain) or prayers which were obligatory at one time, but becameMustahab later, like, Eid ul Fitr and Eid ul Azha prayers, which are obligatory during the presence of Ma'soom Imam (A.S.) and areMustahab during his occultation.

Issue 1417: When an Imam is leading a congregation for the daily prayers, one can follow him for any of the daily prayers.

Issue 1418: * If Imam of the congregation is offering his own qadha, or on behalf of another person whose qadha is certain, he can be followed. However, if he is offering the qadha, his own or on behalf of the other, as a precaution, it is not permissible to follow him, unless the prayers being offered by the follower is also based on a precaution similar to that of Imam. However, it is not necessary that the follower may not have another reason for precaution.

Issue 1419: If a person does not know whether the prayers of Imam is an obligatory daily prayer orMustahab prayer, he cannot follow him.

Issue 1420: * For the validity of congregation, it is a condition that there should be no obstruction between the Imam and the follower, nor between one follower and the other follower, who is a link between him and the Imam. An obstruction means something which separates them, regardless of whether it prevents seeing each other, like in the case of a curtain, or a wall, or does not prevent, like in the case of a glass wall. Therefore, if there is an obstruction, at any time of the prayers, between Imam and the follower or between the followers themselves, thus breaking the link, congregation will be void. But women are exempted from this rule, as will be explained in due course.

Issue 1421: If the persons standing at the end of the first row, cannot see the Imam because the line is very long, they can still follow him; similarly if the following rows are very long, and persons standing at the far end cannot see the line before, they can follow the congregation.

Issue 1422: If the rows of the congregation extend to the gate of the mosque, the prayers of a person standing in front of the gate behind the line will be in order, and the prayers of those followers who stand behind him will also be valid. In fact, the prayers of those who are standing on either sides, and are linked with the congregation by means of another follower, will also be in order.

Issue 1423: If a person who is standing behind a pillar is not linked with the Imam by another follower from either side, he cannot follow the Imam.

Issue 1424: * The place where Imam stands should not be higher than the place of the follower, unless the height is negligible. And, if the ground has a slope, the Imam should stand at the higher end. But if the slope is so small that people ordinarily consider the ground as flat, there will be no objection.

Issue 1425: In the congregational prayers, there is no objection if the place where followers stand is higher than that of the Imam. But if it is so high, that it cannot be considered that they have assembled together, then the congregation is not in order.

Issue 1426: * If a discerning child, one who is able to distinguish good from evil, stands between two persons in one line, thus causing a distance, their prayers in congregation will be valid as long as they do not have knowledge about that child's Salat having become void.

Issue 1427: If after the takbir of the Imam, the persons in the front row are ready for prayers and are about to say takbir, a person standing in the back row can say takbir. However, the recommended precaution is that he should wait, till the takbir of the front row has been pronounced.

Issue 1428: If a person knows that the prayers of one of the rows in front is void, he cannot follow the Imam in the back rows, but if he does not know whether the prayers of those persons are in order or not, he may follow.

Issue 1429: If a person knows that the prayers of the Imam is void - like, if he knows that the Imam is without Wudhu, though the Imam himself may not be mindful of the fact, he cannot follow that Imam.

Issue 1430: * If the follower learns after the prayers, that the Imam was not a just person ('Adil), or was a disbeliever, or his Salat was void for any other reason, like, having no Wudhu, his own Salat will be valid.

Issue 1431: * If a person doubts during Salat whether he has followed the Imam or not, he will rely upon the signs which satisfactorily lead him to believing that he has been following. For example, if he finds himself listening silently to the Qir'at of Imam, he should complete the prayers with the congregation. But if he is in a situation where no such decision can be made, he should complete his prayers as one offered individually (i.e.Furada).

Issue 1432: * If a person decides to separate himself during congregational Salat into the niyyat of Furada without any excuse, his congregational prayers will be incorrect, but his Salat will be valid. Except when he has not acted according to the rules related to Furada prayers, or if he has committed an act which invalidates Furada prayers, like having performed an extra Ruku. In fact, in certain situation, his prayers will be valid even if he has not followed the rules of Furada. For example, if he did not have the intention from the beginning to separate himself, and therefore did not recite Qira't, and decided in Ruku, his prayer will be valid when converted to Furada.

Issue 1433: * If the follower makes an intention of Furada after the Imam has recited Surah al-Hamd and the other Surah, because of some good excuse, it will not be necessary for him to recite Surah al-Hamd and the other Surah. But if he makes the intention of Furada before Imam has completed Surah al-Hamd and the other Surah, it will be necessary for him to recite the part recited by the Imam.

Issue 1434: * If a person makes the intention of Furada during the congregation prayers, he cannot revert back to congregational prayers again. But, if he is undecided whether he should make the intention of Furada or not, and eventually decides to end the prayers with congregation, his prayers with the congregation will be in order.

Issue 1435: If a person doubts whether he had made an intention of Furada during the congregational prayers, he should consider that he had not made the intention.

Issue 1436: * If a person joins the Imam at the time of Ruku, and participates in Ruku of the Imam, his prayer is in order, even if the Zikr by the Imam may have come to an end. It will be treated as one Rak'at. However, if he goes to Ruku and misses Imam's Ruku, he can complete his prayers as Furada.

Issue 1437: * If a person joins the Imam when he is in Ruku, and as he bows, he doubts whether or not he reached the Ruku of the Imam, his congregational prayer will be valid if that doubt occurs after the Ruku was over. Otherwise, he can complete his prayers with the niyyat of Furada.

Issue 1438: * If a person joins the Imam when he is in Ruku, but before he bows to Ruku, the Imam raises his head from his Ruku, that person has a choice either to complete his prayers as Furada, or to continue with the Imam upto Sajdah, with the niyyat of Qurbat. Then when he stands, he can

do takbir other than Takbiratul Ihram, as a general Zikr, and continue with the congregation.

Issue 1439: If a person joins the Imam from the beginning of the prayers or during the time ofSurah al-Hamd and the other Surah, and if it so happens that, before he goes into Ruku, Imam raises his head from Ruku, his prayers will be in order.

Issue 1440: * If a person arrives for prayers when the Imam is reciting the last tashahhud, and if he wishes to earn 'thawab' of congregational prayers, he should sit down after making niyyat, and pronouncing takbiratul ehram, and may recite tashahhud with the Imam, but not the Salam, and then wait till the Imam says Salam of the prayers. Then he should stand up, and without making niyyat and takbir, begin to recite Surah al-Hamd and the other Surah treating it as the first Rak'at of his prayers.

Issue 1441: * The followers should not stand in front of the Imam, and, as an obligatory precaution, when the followers are many, they should not stand in line with Imam. But if there is only one male follower, he may stand in line with Imam.

Issue 1442: If the Imam is a male and the follower is a female, and if there is a curtain or something similar between that woman and the Imam, or between that woman and another male follower, and the woman is linked to the Imam through that male, there is no harm in it.

Issue 1443: If after the commencement of the prayers, a curtain or something similar intervenes between the follower and the Imam, or between one follower and the other, through whom the follower is linked to the Imam, the congregation will be invalidated, and it will be necessary for the follower to act according to Furada obligation.

Issue 1444: * As an obligatory precaution, the distance between the place where the follower performs Sajdah, and where the Imam stands, should not be more than a foot, and the same rule applies to a person who is linked with the Imam through another follower standing in front. And the recommended precaution is that the distance between the rows should be just enough to allow a person to do Sajdah.

Issue 1445: * If a follower is linked to the Imam by means of a person, on his either side, and is not linked to the Imam in front, the obligatory precaution is that he should not be at a distance of more than a foot from his companions on either side.

Issue 1446: If during the prayers, a distance of one foot occurs between the follower and the Imam, or between the follower and the person through whom he is linked to the Imam, he (the follower) will be isolated and can, therefore, continue as Furada.

Issue 1447: * If the prayers of all the persons who are in the front row comes to an end, and if they do not resume congregational prayers, the congregational prayers of the person in the back rows will be void. In fact, even if they resume, the validity of congregational prayers of the people in the back rows is questionable.

Issue 1448: * If a person joins the Imam in the second Rak'at, it is not necessary for him to recite Surah al-Hamd and Surah, but he may recite qunut and tashahhud with the Imam, and the precaution is that, at the time

of reciting tashahhud, he should keep the fingers of his hands and the inner part of his feet on the ground and raise his knees. And after the tashahhud, he should stand up with the Imam and should recite Surah al-Hamd and Surah. And if he does not have time for the other Surah, he should complete Surah al-Hamd, and join the Imam in Ruku, and if he cannot join the Imam in Ruku, he can discontinue Sura al-Hamd and join. But in this case, the recommended precaution is that he should complete his prayers as Furada.

Issue 1449: If a person joins the Imam when he is in the second Rak'at of the Salat having four Rak'ats, he should sit after the two Sajdah in the second Rak'at, which will be the third of the Imam, and reciteWajib parts of tashahhud, and should then stand up. And if he does not have time to recite the Tasbihat Arba'ah thrice, he should recite it once, and then join the Imam in Ruku.

Issue 1450: If Imam is in the third or fourth Rak'at, and one knows that if he joins him and recite Surah al-Hamd he will not be able to reach him in Ruku, as an obligatory precaution, he should wait till Imam goes to Ruku and then join.

Issue 1451: * If a person joins the Imam when he is in the state of qiyam of third or fourth Rak'at, he should recite Surah al-Hamd and the other Surah, and if he does not have time for the other Surah, he should complete Surah al-Hamd and join the Imam in Ruku. But if he has no time even for Surah al-Hamd, he may leave it incomplete and join Imam in Ruku. But in this case, the recommended precaution is that he should change to Furada.

Issue 1452: * If a person who knows that if he completes Surah or qunut, he will not be able to join the Imam in his Ruku, yet he purposely recites Surah or qunut, and misses the Imam in Ruku, his congregational prayer will be void, and should act accordingly to the rules of Furada prayers.

Issue 1453: * If a person is satisfied that if he commences a Surah or completes it, he will be able to join the Imam in his Ruku, provided that the Surah does not take very long, it is better for him to commence the Surah or to complete it, if he has already started. But if the Surah will take too long, till no semblance of congregation exists, he should not commence it, and if he has commenced it, he should not complete it.

Issue 1454: * If a person is sure that if he recites the other Surah, he will be able to join the Imam in Ruku, and then if he recites the Surah and misses the Imam in Ruku, his congregational prayers are in order.

Issue 1455: If Imam is standing, and the follower does not know in which Rak'at he is, he can join him, but he should recite Surah al-Hamd and the other Surah with the niyyat of Qurbat though he may come to know later that the Imam was in the first or second Rak'at.

Issue 1456: * If a person does not recite Surah al-Hamd and Surah, under the impression that the Imam is in the first or second Rak'at, and realises after Ruku that he was in the third or fourth, his prayers are in order. However, if he realises this before Ruku, he should recite Surah al-Hamd and the other Surah, and if he does not have sufficient time for this, he should act according to rule no. 1451.

Issue 1457: If a person recites Surah al-Hamd and Surah under the impression that the Imam is in the third or fourth Rak'at, and realises before

or after Ruku that he was in the first or second, his (i.e. the followers') prayers are in order, and if he realises this while reciting Surah al-Hamd and the other Surah, it will not be necessary for him to complete them.

Issue 1458: If a congregational prayer begins while a person is offering aMustahab prayers, and if he is not sure that if he completes hisMustahab prayers, he will be able to join the congregational prayers, it isMustahab to abandon theMustahab prayers, and join the congregational prayers. In fact, if he is not certain that he will be able to join the first Rak'at, he should follow this rule.

Issue 1459: If a congregational prayer begins while a person is offering a prayer of three or four Rak'ats, and if he has not gone into Ruku of the third Rak'at, and is not sure whether upon completion, he will be able to join the congregational prayers, it isMustahab to end the prayers with the niyyat ofMustahab prayers of two Raka'ts, and join the congregational prayers.

Issue 1460: If the prayers of the Imam comes to an end, but the follower is still reciting tashahhud or the first Salam, it is not necessary for him to make the intention of Furada.

Issue 1461: * If a person is behind the Imam by one Rak'at, it is better that when the Imam is reciting tashahhud of the last Rak'at, he (the follower) should place the fingers of his hands and the inner part of his feet on the ground, and raise his knees, and wait till the Imam says Salam of the prayers and then stand up. And if he makes niyyat of Furada at that very moment, there is no harm in it.

Qualification of an Imam of Congregational Prayers

Issue 1462: * The Imam of the congregational prayers should be:

• Adult (Baligh)

• Sane

• Ithna 'Ashari Shi'ah

• 'Adil

• Of legitimate birth

• Being able to offer the prayers correctly

Furthermore, if the follower is a male, the Imam also should be a male. To follow a boy of ten years of age is a matter ofIshkal .

Issue 1463: If a person who once considered an Imam to be 'Adil, doubts whether he continues to be 'Adil, he can follow him.

Issue 1464: A person who offers prayers standing, cannot follow a person who offers his prayers while sitting or lying, and a person who offers his prayers while sitting, cannot follow a person who offers his prayers while lying.

Issue 1465: A person who offers prayers sitting, can follow another person who offers his prayers while sitting. But if a person offers prayers while lying, for him to follow a person who offers prayers in sitting or lying position is a matter ofIshkal .

Issue 1466: If Imam, because of some justified excuse, leads the prayers in a najis dress, or with tayammum, or jabira Wudhu, it is permissible to follow him.

Issue 1467: If Imam is suffering from incontinence, whereby he cannot control his urine or excretion, it is permissible to follow him. Moreover, a woman, who is not mustahaza can follow a woman who is mustahaza.

Issue 1468: * It is better that a person who suffers from blotches or leprosy does not lead the congregational prayers, and, on the basis of obligatory precaution, a person who has been subjected to Islamic punishment should not be followed.

Rules of Congregational Prayers

Issue 1469: When a follower makes his niyyat, it is necessary for him to specify the Imam. But, it is not necessary for him to know his name. If he makes niyyat that he is following the Imam of the present congregation, his prayer is in order.

Issue 1470: It is necessary for the follower to recite all the things of the prayers himself, except Surah al-Hamd and the other Surah. However, if his first or second Rak'at coincides with third or fourth Rak'at of the Imam, he should recite Surah al-Hamd and Surah.

Issue 1471: If the follower hears Surah al-Hamd and Surah of Imam in the first and second Rak'at of the Fajr, Maghrib and Isha prayers, he should not recite them, even if he may not be able to distinguish the words. And if he does not hear the voice of the Imam, it isMustahab that he should recite Surah al-Hamd and Surah silently. But if he recites them loudly by mistake, there is no harm.

Issue 1472: * If the follower hears some words of Surah al-Hamd and the other Surah recited by Imam, he may recite as much as he cannot hear.

Issue 1473: If the follower recites Surah al-Hamd and the other Surah by mistake, or recites Surah al-Hamd and Surah thinking that the voice he heard was not the voice of Imam, and if he later realises that it was the voice of Imam, his prayers are in order.

Issue 1474: If a follower doubts whether he is hearing the voice of Imam, or if he does not know whether the voice he hears is that of Imam or someone else, he can recite Surah al-Hamd and the other Surah.

Issue 1475: *The follower should not recite Surah al-Hamd and Surah in the first and second Rak'ats of Zuhr and Asr prayers and it isMustahab that instead of them he should recite Zikr.

Issue 1476: The follower should not say Takbiratul ehram before the Imam. As an obligatory precaution, he should not say the takbir until the takbir of the Imam is completed.

Issue 1477: * If the follower says the Salam by mistake, before the Imam does it, his prayer is in order, and it is not necessary that he should say Salam again along with the Imam. And even if he says Salam before the Imam intentionally, there is no objection.

Issue 1478: * If a follower recites other parts of prayers other than Takbiratul ehram before the Imam, there is no objection. But, if he hears them being recited by the Imam, or if he knows when Imam is going to recite them, the recommended precaution is that he should not recite them before the Imam.

Issue 1479: It is necessary for the follower that, besides that which is recited in the prayers, he should perform all acts like Ruku and Sajdah with

the Imam or a little after him, and if he performs them before the Imam, or after a considerable delay, intentionally, his congregational prayers becomes void. However, if he converts to Furada, his prayers will be in order.

Issue 1480: * If a follower raises his head from Ruku before the Imam by mistake, and if the Imam is still in Ruku, he (the follower) should return to Ruku, and then raise his head with the Imam. In this case, the extra Ruku, which is a Rukn, will not invalidate the prayers. However, if Imam raises his head before the follower reaches him, as a precaution, the prayer of the follower will be void.

Issue 1481: * If a follower raises his head by mistake, and sees that the Imam is in Sajdah, as a precaution, he should return to Sajdah, and if it happens in both the Sajdah, the prayers will not be void, although a Rukn has been added.

Issue 1482: * If a person raises his head from Sajdah before the Imam by mistake, and as he returns to Sajdah he realises that the Imam has already raised his head, his prayer is in order. But, if it happens in both the Sajdah, as a precaution, his prayer is void.

Issue 1483: If a follower raises his head from Ruku or Sajdah before Imam by mistake, and does not return to Ruku or Sajdah forgetfully, or thinking that he will not reach the Imam, his congregational prayer is in order.

Issue 1484: If a follower raises his head from Sajdah and sees that the Imam is still in Sajdah, he joins the Imam in Sajdah thinking that it is Imam's first, and later realises that it was actually Imam's second, the follower should consider his own Sajdah also as second. But if he goes into Sajdah thinking that it is the second Sajdah of Imam, and later learns that it was Imam's first, he should join Imam in that Sajdah, and also in the subsequent one. In both the cases, however, it is better that he prays again, after completing the congregational prayers.

Issue 1485: If a follower goes to Ruku before the Imam by mistake, and realises that if he raises his head, he may reach some part of the Qir'at (surah) of the Imam, and if he does so, then goes to Ruku again with the Imam, his prayers are in order. And if he does not return intentionally, his prayers are void.

Issue 1486: If a follower goes to Ruku before Imam by mistake, and realises that if he returns to the state of Qiyam, he will not reach any part of the Qir'at of Imam, if he raises his head just for the sake of offering prayers with the Imam, and then goes to Ruku again with Imam, his congregational prayers are in order. Also, if he does not return (to the state of Qiyam) intentionally, his prayers will be in order, and will become Furada.

Issue 1487: If a follower goes to Sajdah before the Imam by mistake, and if he raises his head with the intention of joining Imam, and doing Sajdah with the Imam, his congregational prayers are in order. And if he does not return intentionally, his prayers are in order, but it will turn into Furada.

Issue 1488: If Imam mistakenly recites qunut in a Rak'at which does not have qunut, or recites tashahhud in a Rak'at which does not have tashahhud, the follower should not recite qunut or tashahhud. But, he cannot go to Ruku

before the Imam or rise before the Imam rises. In fact, he should wait till the qunut or tashahhud of Imam ends, and offer the remaining prayers with him.

Guidelines for Imam and the Follower

Issue 1489: * If there is only one male follower, it isMustahab that he stands at the right hand side of Imam, and if there is only one female follower, she will stand in the same direction, but slightly behind so that when she goes to Sajdah, her head is in line with Imam's knees. If there is one male, and one or more females in the congregation, the male will position himself to the right of Imam, and the females will all stand behind Imam. When there are many men and one or many women in the congregation, men will stand behind Imam, and women will stand behind the male followers.

Issue 1490: If Imam and the followers are both women, the obligatory precaution is that all of them should stand in a line, and the Imam should not stand in front of others.

Issue 1491: It isMustahab that the Imam positions himself in the middle of the line, and the learned and pious persons occupy the first row.

Issue 1492: It isMustahab that the rows of the congregation are properly arranged, and that there be no gap between the persons standing in one row; all standing shoulder to shoulder.

Issue 1493: It isMustahab that after the Qadqa matis salah' has been pronounced, the followers should rise.

Issue 1494: It isMustahab that the Imam of the congregation should take into account the condition of those followers who may be infirm or weaker, and should not prolong qunut, Ruku and Sajdah, except when he knows that the people following him are so inclined.

Issue 1495: It isMustahab that while reciting Surah al-Hamd and the other Surah, and the Zikr loudly, the Imam of the congregation makes his voice audible. But care must be taken to see that the voice is not abnormally loud.

Issue 1496: If Imam realises in Ruku, that a person who has just arrived wants to join him, it isMustahab that he prolongs the Ruku twice over. He should then stand up, even if he may realise that another person has also arrived to join.

Things which are Makrooh in Congregational Prayers

Issue 1497: If there is vacant space in the rows of the congregation, it is Makrooh for a person to stand alone.

Issue 1498: It is Makrooh for the follower to recite the Zikr in the prayers in such a way that Imam hears them.

Issue 1499: It is Makrooh for a traveller, who offers Zuhr, Asr and Isha prayers in shortened form (two Rak'ats), to follow a person who is not a traveller. And it is Makrooh for a person who is not a traveller to follow a traveller in those prayers.

10. Stage Ten of The Life Hereafter: Al-Hisab, The Reckoning

الحساب

The reckoning is one of the most terrifying of all stages of the hereafter, so much so that the hereafter is often referred to, as a whole, as "the Day of Reckoning". Numerous verses in the Holy Qur'an refer to it, emphasizing its significance and urging the faithful to prepare themselves for it with good deeds and acts of adoration, the latter cannot be accepted if the former are not. Some of the verses which refer to reckoning and to the fact that people take it lightly are these:

بسم الله الرحمن الرحيم. اقْتَرَبَ لِلنَّاسِ حِسَابُهُمْ وَهُمْ فِي غَفْلَةٍ مُّعْرِضُونَ، مَا يَأْتِيهِم مِّن ذِكْرٍ مَّن رَّبِّهِم مُّحْدَثٍ إِلاَّ اسْتَمَعُوهُ وَهُمْ يَلْعَبُونَ، لاهِيَةً قُلُوبُهُمْ وَأَسَرُّواْ النَّجْوَى الَّذِينَ ظَلَمُواْ: هَلْ هَذَا إِلاَّ بَشَرٌ مِّثْلُكُمْ؟ أَفَتَأْتُونَ السِّحْرَ وَأَنتُمْ تُبْصِرُونَ؟ قَالَ رَبِّي يَعْلَمُ الْقَوْلَ فِي السَّمَاء وَالأَرْضِ وَهُوَ السَّمِيعُ الْعَلِيمُ، بَلْ قَالُواْ أَضْغَاثُ أَحْلامٍ، بَلِ افْتَرَاهُ، بَلْ هُوَ شَاعِرٌ، فَلْيَأْتِنَا بِآيَةٍ كَمَا أُرْسِلَ الأَوَّلُونَ: مَا آمَنَتْ قَبْلَهُم مِّن قَرْيَةٍ أَهْلَكْنَاهَا، أَفَهُمْ يُؤْمِنُونَ؟

"In the name of Allah‎ , the Most Gracious, the Most Merciful. Mankind's reckoning comes closer and closer: Yet they do not heed, and they turn away. (Nothing) ever comes to them of a renewed message from their Lord except that they listen to it as in jest, their hearts toying with trifles. The wrongdoers conceal their private counsels (saying), 'Is this more than a man like your own selves? Will you yield to witchcraft with your eyes open?' Say: 'My Lord knows (every) word (spoken) in the heavens and the earth: He is the One Who hears and knows (all things).' 'No,' they say, '(these are) medleys of dreams! No, he forged it! No, he is (but) a poet! Then let him bring us a Sign like the ones that were sent to (Prophets) of old!' (As for those) before them, not one of the populations which We destroyed believed: Will these believe?" (Qur'an, 21:1-6).

Another reference is this:

وَكَأَيِّن مِّن قَرْيَةٍ عَتَتْ عَنْ أَمْرِ رَبِّهَا وَرُسُلِهِ فَحَاسَبْنَاهَا حِسَابًا شَدِيدًا وَعَذَّبْنَاهَا عَذَابًا نُّكْرًا، فَذَاقَتْ وَبَالَ أَمْرِهَا وَكَانَ عَاقِبَةُ أَمْرِهَا خُسْرًا: أَعَدَّ اللَّهُ لَهُمْ عَذَابًا شَدِيدًا فَاتَّقُوا اللَّهَ يَا أُولِي الأَلْبَابِ الَّذِينَ آمَنُوا قَدْ أَنزَلَ اللَّهُ إِلَيْكُمْ ذِكْرًا: رَّسُولا يَتْلُو عَلَيْكُمْ آيَاتِ اللَّهِ مُبَيِّنَاتٍ لِّيُخْرِجَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنَ الظُّلُمَاتِ إِلَى النُّور،ِ وَمَن يُؤْمِن بِاللَّهِ وَيَعْمَلْ صَالِحًا يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا، قَدْ أَحْسَنَ اللَّهُ لَهُ رِزْقًا

How many generations that insolently opposed their Lord's command and (that) of His Prophets did We call to account, to a severe account? And We imposed on them an exemplary punishment. Then they tasted the evil result of their conduct, and the end of their conduct was perdition. Allah‎ has prepared a severe punishment for them (in the hereafter). So fear Allah‎ , O you men of understanding who have believed, for Allah‎ has indeed sent down a message for you, a Prophet who rehearses God's Signs to you, containing clear explanations, so that he may lead forth those who believe and do righteous deeds from the depths of darkness into the light. And those who believe in Allah‎ and do righteous deeds He will admit into gardens beneath which rivers flow to dwell therein forever: Allah‎ has indeed granted a most excellent provision for them" (Qur'an, 65:8-11).

Just as there are numerous references to reckoning in the Holy Qur'an, there are also numerous references to it in the Sunnah of the Prophet (ص ): Many traditions warn the believers about its woes and perils. On p. 258, Vol. 7 of Bihar al-Anwar, we read the following:

روى الشيخ الصدوق (رحمة الله عليه) عن طريق أهل البيت (عليهم السلام) أنه قال رسول الله (صلى الله عليه و آله و سلم): لا تتحرك قدما عبد من عباد الله، إلا و أن يسأل عن أربعه: عن عمره فيم أفناه، و عن شبابه فيم قضاه، و عن ماله من أين وجده، و فيم صرفه، و عن محبتنا نحن أهل البيت

Sheikh as-Saduq (may Allah‎ have mercy on him) has narrated through the path of Ahl al-Bayt (peace with them) saying that the Messenger of Allah‎ (peace and salutation of Allah‎ be with him and his progeny) said: "The feet of a servant of Allah‎ do not move before he is asked about four things: his lifespan and how he spent it, his youth and what he did during it, his wealth and where he found it and how he spent it and about love for us, we Ahl al-Bayt (ع )."

On p. 267 of the same reference, we read the following:

روى الشيخ الطوسي (رحمة الله عليه) عن الامام الباقر (عليه السلام أنه قال: أول ما يحاسب عنه العبد الصلاة، إن قبلت قبل ما سواها

Sheikh at-Tusi (may Allah‎ have mercy on him) has narrated from Imam‎ al-Baqir (peace with him) saying: "The first thing about which a servant of Allah‎ is questioned is prayer. If it is accepted, everything else is accepted."

On p. 274 of the same reference, we read the following:

روى الشيخ الصدوق أن الدائن يأتي يوم القيامة و يشتكي، فاذا كان للمدين حسنات، تؤخذ منه للدائن، و ان لم تكن له حسنات، فتؤخذ من معاصي الدائن و تضاف الى معاصي المدين

"Sheikh as-Saduq‎ has narrated saying that the creditor comes on the Judgment Day and complains. If the borrower has good deeds, they (some of them if not all) will be taken away and given to the creditor. But if he has no good deeds, some of the sins of the creditor will be taken and added to those of the borrower."

On p. 82 of Manazil al-Akhira, we read the following:

إعلم أن بعض المحققين قد قال: لا ينجو من مخاطر الحساب و دقائق الميزان إلا من حاسب نفسه في الدنيا و آختبر شخصه بميزان الشرع الاسلامي و كذلك أعماله و أقواله و أفعاله و سيئاته و لحظاته و حركاته و سكناته، فقد قالوا: حاسبوا أنفسكم قبل أن تحاسبوا

"Be informed that some critics have said: Nobody is spared the perils of reckoning and the precisions of the scales except one who holds himself to account in the short life and tests his person according to the scales of the Islamic Shari`a, applying the same to his actions, statements, deeds, sins, looks, motion and stillness, for they have said: Hold yourselves to account before you yourselves are held to account."

11. Stage Eleven of The Life Hereafter: Tasleem Safeet al-A`mal

تسليم صحيفة الأعمال

It is another terrifying stage of the Judgment Day when the list of deeds is delivered to the one it belongs to. The Almighty has made a number of references to this book of deeds; here are some of them:

وَإِذَا الصُّحُفُ نُشِرَتْ،

When the scrolls are laid open" (Qur'an, 81:10)

And also these verses:

فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا وَيَنقَلِبُ إِلَى أَهْلِهِ مَسْرُورًا، وَأَمَّا مَنْ أُوتِيَ كِتَابَهُ وَرَاء ظَهْرِهِ فَسَوْفَ يَدْعُو ثُبُورًا وَيَصْلَى سَعِيرًا

"He who is given his book in his right hand, soon his account will be taken by an easy reckoning, and he will turn to his people, rejoicing! But whoever is given His record behind his back, He will soon cry for perdition, and he will enter a blazing Fire" (Qur'an, 84:7-12).

On p. 314, Vol. 7 of Bihar al-Anwar, al-Ayyashi quotes Imam‎ as-Sadiq (ﻉ ) saying:

إذا قامت القيامة، تعطى لكل واحد قائمة أعماله و يقال له: إقرأ، و يذكره الله جميع أعماله بالنظر إلى تلك الصحيفة، و كذلك جميع أقواله، و خطواته و غيرها و كأنه قالها و فعلها و خطاها في الحال، فيقولون: "يا ويلتنا، ما لهذا الكتاب لا يغادر صغيرة و لا كبيرة إلا أحصاها؟ "

When it is Judgment Day, everyone will be handed over his list of deeds, and it will be said to him, 'Read!' Allah‎ will remind him of all his deeds through looking at this tablet, and the same applies to his statements, steps and everything else, as if he said, did or treaded them instantly. People will say, 'Woe unto us! Why does this book not leave out the recording of anything, be it small or big?!'" (Qur'an, 18:49).

Ibn Qawlawayh has quoted Imam‎ as-Sadiq (ﻉ ) as saying:

من زار قبر الحسين (عليه السلام) في شهر رمضان و مات في سفر زيارته للحسين (عليه السلام)، فلا يتعرض لأمر أو حساب و يقال له: أدخل الجنة لا خوف عليك

"If one visits the gravesite of Imam‎ al-Hussain (ﻉ ) during the month of Ramadan and dies during his trip to visit al-Hussain (ﻉ ), he will not be exposed to anything, nor will he be held to account, and it will be said to him, "Enter Paradise, you shall not fear." `Allama al-Majlisi, may Allah‎ have mercy on him, has quoted Imam‎ ar-Ridha (ﻉ ) through two reliable isnads as saying:

من زارني على بعد قبري، أتيته في مواطن ثلاثة: يوم القيامة لأنقذه من أهوالها، و عند تطاير كتب المحسنين إلى يمينهم، و صحائف المجرمين إلى شمائلهم، و على الصراط، و

على الميزان

"If one comes from a distance to visit my gravesite, I shall go to him on three occasions: on the Judgment Day to save him from its woes, when the books of the doers of good are flown to their right hands, when the tablets of the criminals are flown to their left, on the Sirat [path between Paradise and Hell] and at the Mizan (scales of deeds)." In the book titled Al-Haqq al-Yaqeen الحق اليقين , it is indicated that al-Hussain ibn Sa'eed has quoted Imam‎ as-Sadiq (ﻉ ) as having said:

إذا أراد الله أن يحاسب مؤمنا، أعطاه كتابه بيمينه، و يحاسبه فيما بينه و بينه دون أن يطلع على حسابه أحد، و يقول له: عبدي، لقد فعلت كذا و كذا، فيجيب العبد: إلهي، لقد فعلته. و يقول الله تعالى: غفرت لك و بدلته إلى حسنات. فيقول الناس: سبحان الله! إن هذا العبد لم يقترف ذنبا، و لم يرتكب قبيحا، و هذا معنى قوله تعالى: " فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا وَيَنقَلِبُ إِلَى أَهْلِهِ مَسْرُورًا" (الإنشقاق، 7-9) فسأل الراوي: أي أهل يقصد بهذا الأهل؟ هل يصحب المؤمن أهله الذين كانوا معه في الدنيا؟ قال الصادق (ع): إذا أراد الله بعبد سوءا حاسبه جهرا أمام الخلائق و أتم عليه حجته و أعطاه كتابه إلى شماله، كما قال الله تعالى: " وَأَمَّا مَنْ أُوتِيَ كِتَابَهُ وَرَاء ظَهْرِهِ فَسَوْفَ يَدْعُو ثُبُورًا وَيَصْلَى سَعِيرًا، إِنَّهُ كَانَ فِي أَهْلِهِ مَسْرُورًا " – يعني في الدنيا-، " إِنَّهُ ظَنَّ أَن لَّن يَحُورَ" يعني أنه لن يعود - و هذا يشير إلى أن أيدي الكفار و المنافقين تغل و تقيد و تسلم صحائفهم إلى شمالهم، و إلى هاتين الحالتين أشير في أدعية الوضوء عند غسل اليدين: "اللهم أعطني كتابي بيميني و خلودي في الجنه بشمالي، و حاسبني حسابا يسيرا، و لا تعطني كتابي عن شمالي و لا وراء ظهري، و لا تغل يدي إلى عنقي ".

"If Allah‎ wants to hold a believer to account, he gives him his book [of deeds] in his right hand and judges him between Himself and the believer without anyone seeing it. He will then say to him, 'My servant! You have done this and that.' The servant will say, 'Lord, I have done it.' Allah‎ Almighty will say, 'I have forgiven you and change it into good deeds.' People will say, 'Blessed be Allah‎ ! This servant of Allah‎ did not commit a sin, nor did he do anything contemptible!' This is the meaning of the verse of the Almighty:

Then whoever is given his record in his right hand, soon his account will be taken by an easy reckoning, and he will turn to his people, rejoicing!' (Qur'an, 84:7-9).

The narrator asked, 'What is meant by his people (his family)? Does the believer accompany his folks who used to be with him in this life?' Imam‎ as-Sadiq (ﻉ ) said, 'If Allah‎ wants something bad to afflict His servant [on account of the latter's deeds], He will try him before all creations, complete His argument against him then gives him his book in his left hand as Allah‎ Almighty has said:

Truly he thought that he would not have to return (to Us)!' (Qur'an, 84:14).

This points towards the hands of the unbelievers and hypocrites being tied and chained and their tablets delivered on their left side. It is to both these conditions that the supplications related to ablution refer: 'Lord! Give me my book in my right hand and my eternity in Paradise on my left; do judge me easily and do not give me my book on my left or behind my back, and do not tie my hands to my neck."

12. Stage Twelve of The Life Hereafter: As-Sirat al-Mustaqeem, The Straight Path

الصراط المستقيم

It is also one of the most terrifying stages/stages of the Hereafter if not the very most. It is described in both Holy Qur'an and authentic Sunnah in numerous verses and traditions due to its significance, so much so that the faithful are reminded of it ten times a day in their obligatory daily prayers and in all optional ones, nawafil, when they recite Surat al-Fatiha, the Opening Chapter to the Book of Allah‎ , the Qur'an. Following is a good deal of more information about this Sirat; so, keep reading.

On pp. 103-105, Vol. 46 of Bihar al-Anwar, we read detailed descriptions of this Sirat, and additional text is indicated on pp. 69-71 of the same reference. Here is some of the text on the latter pages:

هو جسر ممدود على جهنم، لا يدخل الجنة إلا من اجتازه. و جاء في الروايات أنه أدق من الشعرة و أحد من السيف و أصلى من النار. يعبره خالص المؤمنين كالبرق الخاطف، و بعضهم يعبره بصعوبة لكنه يجتازه و ينجو بنفسه. و بعض المارة يسقطون في جهنم من بعض عقبات الصراط. و هو نموذج من صراط الدنيا المستقبم حيث الدين الحق و طريق الولاية، و متابعة أمير المؤمنين و ذريته الأئمة الطاهرين (صلوات الله عليهم أجمعين)، فمن مال عن هذا الصراط الدنيوي و عدل عنه إلى الباطل قولا أو عملا، فقد ارتجف من عقبة صراط الآخرة و سقط الى الجحيم، و الصراط المستقيم الذي تجده في سورة الحمد في القرآن الكريم يشير إلى صراط الدنيا و صراط الآخرة كليهما

"It is a bridge extended over Hell: Nobody enters Paradise without successfully passing over it. Traditions indicate that it is thinner than hair, sharper than the sword and hotter than fire. Sincere believers cross over it like lightning that snatches the eyes. Some of them pass over it with difficulty but they pass it and are thus saved, whereas others fall into Hell from one of the obstacles on this Sirat. It is a sort of this life's As-Sirat al-Mustaqeem where true faith, the path of the wilaya, is to follow in the footsteps of the Commander of the Faithful and the Purified Imam‎ s (peace of Allah‎ be with all of them): Anyone who swerves from this worldly path and leans towards falsehood by speech or by action, the obstacle of the Hereafter's Sirat will shake under his feet, causing him to fall into hell. As-Sirat Al-Mustaqeem which you find in Surat al-Hamd in the Holy Qur'an points out to both Sirats: the one in this life and the one in the hereafter."

In his book titled Al-Haqq Al-Yaqeen, where he quotes Al-`Aqa'id by Sheikh as-Saduq‎ , may Allah‎ have mercy on his soul, al-Majlisi states the following:

إننا نعتقد أن كل عقبة من العقبات التي تعترض سبيل المحشر هو إسم لفريضة من الفرائض - الأوامر و النواهي - فإذا وصل الإنسان الى عقبة مسماة بإسم فريضة، و كان مقصرا في ذلك الواجب، اوقف في تلك العقبة و طلب منه تأدية حق الله تعالى بالنسبة لذلك الواجب. فإن إستطاع الخروج من تلك العقبة بالأعمال الصالحة التي قدمها، أو برحمة من الله تشمله، فقد خرج و اجتاز تلك العقبة بالذات، و مدة التوقيف في كل عقبة ألف سنة، و تتوالى العقبات، و تتواصل التوقيفات و تنهال الأسئلة و الإستنطاق عما يعود إلى مسمى إسم تلك العقبة من الواجب و الفريضة، حتى إذا أجاب عن جميع ما عليه بما يجب من حسن الإجابة، إنتهى من العقبة الأخيرة إلى دار البقاء و سرح سراحا جميلا، و يحيى حياة خالدة لا موت فيها و لا بوار، و يسعد سعادة لا شقاء فيها و لا دمار، و يسكن إلى جوار رحمة ربه مع النبيين و الحجج و الصديقين و الشفعاء و الصالحين و حسن أولئك رفيقا. أما إذا استجوب في عقبة من العقبات، و طلب منه حق قصر في تأديته في الدنيا، و لم يقدم عملا صالحا يكافىء ذلك التقصير، و لا تدركه رحمة من الله تعالى لينجو من تلك العقبة، فتزل قدمه في تلك العقبة و يسقط منها إلى الهاوية و الجحيم، و نعوذ بالله من ذلك الأمر. و جميع هذه العقبات على الصراط،، تسمى واحده منها الولاية، يتوقف فيها جميع الخلائق، فيسأل عن ولاية أمير المؤمنين علي بن أبي طالب و الأئمة الطاهرين من بعده، فإذا كان قد أتاها و إتبعها فقد نجا و اجتاز هذه العقبة، و إلا فقد هوى إلى الجحيم. قال تعالى: "وَقِفُوهُمْ إِنَّهُم مَّسْئُولُونَ" (الصافات: آيه 24)، و أهم العقبات هي المرصاد: "إِنَّ رَبَّكَ لَبِالْمِرْصَادِ" (الفجر: آية 14). يقول الله تعالى: بعزتي و جلالي لا يفوتني ظلم ظالم. و تسمى عقبة أخرى بعقبة الرحم، و أخرى بالأمانة، و أخرى بالصلاة، و هكذا فِِإِن لكل فريضة أو أمر من أوامر الله، أو نهي من نواهيه، يقف المرء ليجيب عما هو مسؤول عنه

"We believe that each of the obstacles along the path to the Gathering represents the name of one of the obligations, i.e. what the Almighty has commanded or prohibited. If someone reaches an obstacle bearing the name of an obligation, and if he had fallen short of performing that obligation, he will be stopped at it and will be required to pay what he owes Allah‎ Almighty. If he can get out of that obstacle through the good deeds which he had done, or there may be mercy from Allah‎ which will include him, he will get out and pass that particular obstacle. The time period of keeping anyone at each of these obstacles is a thousand years. The obstacles continue, following each other; questions go on and arguments are pursued about what each station represents: the obligations and the commandments. If one answers duly, he will pass by the last station to the abode of eternity and will be released most beautifully:

He will live a perpetual life where there is neither death nor loss, and he will taste happiness where there is neither misery nor destruction. He will live beside the mercy of his Lord with the prophets, the Signs of Allah‎ , the Truthful Ones, the ones who can intercede on behalf of others, the righteous ones whose company is truly the very best. But if he is asked at one of the obstacles and required to make up for falling short of performing it during his lifetime, if he did not offer an act of righteousness to make up for that shortcoming, and if he is not saved through mercy from Allah‎ Almighty that rescues him from that obstacle, his feet will slip in that area and he will fall from it into the abyss and into Hell, we seek refuge with Allah‎ against this. All these obstacles are on the Sirat. One of them is called the wilayat (mastership of or loyalty to the Imam‎ s from among the Ahl al-Bayt (ﻉ )): All people will be stopped at it and asked about the wilayat of the Commander of the Faithful Ali ibn Abu Talib and the Pure Imam‎ s after him (ﻉ ). If one was observing this wilayat, adhering to it, he will pass this obstacle; otherwise, he will fall into Hell. Allah‎ Almighty has said

"But stop them, for they must be asked" (Qur'an, 37:24).

And the most important of these obstacles is the Mirsad:

"For your Lord is (as a Guardian) on a watch-tower" (Qur'an, 89:14).

Allah‎ Almighty says: "By My Honor and Greatness (do I swear) that no oppression committed by an oppressor escapes My knowledge." Another obstacle is called the kinship obstacle. Another is called amana, trust (something entrusted for safe keep to someone), another is called salat, prayer, and so on:

لكل فريضه من الفرائض - الأوامر و النواهي - يوقف العبد عندها ليجيب عما هو مسؤول عنه

Each obligation - what is commanded and what is prohibitive - has an obstacle at which the servant of Allah‎ is stopped to answer about his responsibility towards it."

On p. 65, Vol. 8 of Bihar al-Anwar, we read the following:

فترى الناس على الصرا ط يسقطون كالفراش المبثوث، و ترى آخرين قد تعلقوا بأيديهم أو بيد واحده أو بأرجلهم و هم يمسكون خوفا من الهبوط و الملائكة حولهم واقفون يدعون و ينادون: أيها الرب الحليم، اغفر لهؤلاء و اعف عن هؤلاء بفضلك و جودك، و سلمهم ليجاوزوا الصراط و يقطعوا الصراط. فمن اجتاز الصراط برحمة الله الواسعة، قال: الحمد لله، و بنعمة الله تتم صالحات الأعمال، و تنمو الحسنات، و أحمد الله الذي نجاني منك بفضله و منه، بعد أن كنت قد يئست، ان ربنا لأعمال العباد لغفور شكور

"So you would see people on the Sirat falling like scattered butterflies while others are holding to it with their hands or feet or even with one foot fearing they would fall down as the angels around them stand, call upon the Almighty and plead to Him saying: 'O Clement Lord! Forgive these people, overlook them through Your favor and generosity, let them safely pass on the Path and cross it.' Whoever passes the Path does so through wide mercy from Allah‎ and says, 'Praise to Allah‎ and through a blessing from Allah‎ that good deeds are sealed and blessed actions grow, and I praise Allah‎ Who saved me from you through His favor and boon after I had lost all hope; surely our Lord forgives the servants' [sinful] deeds, appreciative [of good deeds]'."

On p. 410, Vol. 22 of the same reference, we are also told that the great sahabi Abu Tharr al-Ghifari, Allah is pleased with him, has cited the Messenger of Allah‎ (ص ) saying:

الرحم و الأمانه على طرفي الصراط، فمن وصل الرحم و أدى الأمانة، سار على الصراط، فإن طرفي الصراط يحفظانه من السقوط و الهبوط في النار

"Kinship and trust are at both ends of the Path: Whoever maintains good relations with his kinsfolk and returns the trust safely will pass over the Path, for both ends of the Path shall protect him against falling into the Fire." In another narrative, Imam‎ al-Baqir (ع ) said:

إذا ورد قاطع الرحم و خائن الأمانة الصراط، فإن أعماله الحسنة لا تنفعه ما دامت له هاتان الخصلتان و تسقطانه في النار

"If one who severed his ties and betrayed the trust reaches the Path, his good deeds will not avail him so long as both these characteristics were in him, and they will cause him to fall into the Fire (of hell)."

May the Almighty have mercy on us in this life and the life to come and enable us to keep our feet firm on His Straight Path and admit us into His Paradise, Allahomma Ameen.

Good deeds that make the passage on the Sirat easy:

According to p. 639 of the book الأعمال إقبال by Ibn Tawoos, one who offers 21 rek'as after the sunset prayers in the eve of the first of the month of Rajab in each rek'a of which he recites both Surat al-Hamd (Chapter 1) and Surat at-Tawhid (Chapter 112), then he recites the tasleem after each couple of prostrations will be protected by the Almighty, and his family, wealth and children will be protected, too, and he will be granted security from the torment in the grave. Moreover, he will pass over the Sirat without any questioning like lightning.

من صلّى أول ليلة من شهر رجب بعد صلاة المغرب عشرين ركعة بالحمد والتوحيد ، ويسلم بين كل ركعتين ليحفظ في نفسه وأهله وماله وولده، وأجير من عذاب القبر، وجاز على الصراط كالبرق الخاطف

On p. 136 of Thawab al-A`mal, we are told that one who fasts six days during the month of Rajab will be secure on the Day of Reckoning and will pass over the Sirat without being asked any questions.

من صام من رجب ستة أيّام بعث من الآمنين يوم القيامة حتّى يمرّ على الصراط بغير حساب

Ibn Tawoos also narrates that one who performs ten rek'as during the 29th eve of the month of Sha'ban, reciting in each rek'a Surat al-Hamd once and at-Takathur (Chapter 102) ten times, in addition to both Chapter 113 and Chapter 114 ten times each and Surat at-Tawhid (Chapter 112), he will be granted by the Almighty rewards of those who exert their utmost in learning the creed and in teaching it, making his scale of good deeds heavier and easing for him to pass over the Sirat like lightning.

مَن صلّى في الليلة التاسعة والعشرين من شعبان عشر ركعات يقرأ في كل ركعة فاتحة الكتاب مرّة وألهاكم التكاثر عشر مرّات ، والمعوذتين عشر مرّات، وقل هو الله أحد عشر مرّات، أعطاه الله تعالى ثواب المجتهدين، وثقل ميزانه، ويخفف عنه الحساب، ويمرّ على الصراط كالبرق الخاطف

On p. 102, Vol. 34 of Bihar al-Anwar, we are told that one who performs the ziyara of Imam‎ ar-Ridha (ع ) despite his grave being so far, the Imam‎ will visit him at three places on the Judgment Day in order to save him from their horrors, and one of these horrors is the Sirat.

من زار الامام الرضا عليهِ السَّلام على بعد قبره الشريف، فانّه يأتي عنده يوم القيامة في ثلاثة مواطن ليخلصه من أهوالها ، وانّ أحدها عند الصراط

What will happen after all of these stages/stages? The answer is very simple: One will be led either to eternal happiness in Paradise or to damnation in hell. And surely Allah‎ knows best.

Conclusion

This Concludes the Phases or Stages of the Hereafter, And We Hope The Reader has benefitted from this small book, small in size but great in content.

Please pray that the Almighty enables the writer of these words to fulfill his task in serving Islam and Muslims; may you, your family, relatives and everyone who is near and dear to you be eternally blessed, Allahomma Aameen.

www.alhassanain.org/english

10. Stage Ten of The Life Hereafter: Al-Hisab, The Reckoning

الحساب

The reckoning is one of the most terrifying of all stages of the hereafter, so much so that the hereafter is often referred to, as a whole, as "the Day of Reckoning". Numerous verses in the Holy Qur'an refer to it, emphasizing its significance and urging the faithful to prepare themselves for it with good deeds and acts of adoration, the latter cannot be accepted if the former are not. Some of the verses which refer to reckoning and to the fact that people take it lightly are these:

بسم الله الرحمن الرحيم. اقْتَرَبَ لِلنَّاسِ حِسَابُهُمْ وَهُمْ فِي غَفْلَةٍ مُّعْرِضُونَ، مَا يَأْتِيهِم مِّن ذِكْرٍ مَّن رَّبِّهِم مُّحْدَثٍ إِلاَّ اسْتَمَعُوهُ وَهُمْ يَلْعَبُونَ، لاهِيَةً قُلُوبُهُمْ وَأَسَرُّواْ النَّجْوَى الَّذِينَ ظَلَمُواْ: هَلْ هَذَا إِلاَّ بَشَرٌ مِّثْلُكُمْ؟ أَفَتَأْتُونَ السِّحْرَ وَأَنتُمْ تُبْصِرُونَ؟ قَالَ رَبِّي يَعْلَمُ الْقَوْلَ فِي السَّمَاء وَالأَرْضِ وَهُوَ السَّمِيعُ الْعَلِيمُ، بَلْ قَالُواْ أَضْغَاثُ أَحْلامٍ، بَلِ افْتَرَاهُ، بَلْ هُوَ شَاعِرٌ، فَلْيَأْتِنَا بِآيَةٍ كَمَا أُرْسِلَ الأَوَّلُونَ: مَا آمَنَتْ قَبْلَهُم مِّن قَرْيَةٍ أَهْلَكْنَاهَا، أَفَهُمْ يُؤْمِنُونَ؟

"In the name of Allah‎ , the Most Gracious, the Most Merciful. Mankind's reckoning comes closer and closer: Yet they do not heed, and they turn away. (Nothing) ever comes to them of a renewed message from their Lord except that they listen to it as in jest, their hearts toying with trifles. The wrongdoers conceal their private counsels (saying), 'Is this more than a man like your own selves? Will you yield to witchcraft with your eyes open?' Say: 'My Lord knows (every) word (spoken) in the heavens and the earth: He is the One Who hears and knows (all things).' 'No,' they say, '(these are) medleys of dreams! No, he forged it! No, he is (but) a poet! Then let him bring us a Sign like the ones that were sent to (Prophets) of old!' (As for those) before them, not one of the populations which We destroyed believed: Will these believe?" (Qur'an, 21:1-6).

Another reference is this:

وَكَأَيِّن مِّن قَرْيَةٍ عَتَتْ عَنْ أَمْرِ رَبِّهَا وَرُسُلِهِ فَحَاسَبْنَاهَا حِسَابًا شَدِيدًا وَعَذَّبْنَاهَا عَذَابًا نُّكْرًا، فَذَاقَتْ وَبَالَ أَمْرِهَا وَكَانَ عَاقِبَةُ أَمْرِهَا خُسْرًا: أَعَدَّ اللَّهُ لَهُمْ عَذَابًا شَدِيدًا فَاتَّقُوا اللَّهَ يَا أُولِي الأَلْبَابِ الَّذِينَ آمَنُوا قَدْ أَنزَلَ اللَّهُ إِلَيْكُمْ ذِكْرًا: رَّسُولا يَتْلُو عَلَيْكُمْ آيَاتِ اللَّهِ مُبَيِّنَاتٍ لِّيُخْرِجَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنَ الظُّلُمَاتِ إِلَى النُّور،ِ وَمَن يُؤْمِن بِاللَّهِ وَيَعْمَلْ صَالِحًا يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا، قَدْ أَحْسَنَ اللَّهُ لَهُ رِزْقًا

How many generations that insolently opposed their Lord's command and (that) of His Prophets did We call to account, to a severe account? And We imposed on them an exemplary punishment. Then they tasted the evil result of their conduct, and the end of their conduct was perdition. Allah‎ has prepared a severe punishment for them (in the hereafter). So fear Allah‎ , O you men of understanding who have believed, for Allah‎ has indeed sent down a message for you, a Prophet who rehearses God's Signs to you, containing clear explanations, so that he may lead forth those who believe and do righteous deeds from the depths of darkness into the light. And those who believe in Allah‎ and do righteous deeds He will admit into gardens beneath which rivers flow to dwell therein forever: Allah‎ has indeed granted a most excellent provision for them" (Qur'an, 65:8-11).

Just as there are numerous references to reckoning in the Holy Qur'an, there are also numerous references to it in the Sunnah of the Prophet (ص ): Many traditions warn the believers about its woes and perils. On p. 258, Vol. 7 of Bihar al-Anwar, we read the following:

روى الشيخ الصدوق (رحمة الله عليه) عن طريق أهل البيت (عليهم السلام) أنه قال رسول الله (صلى الله عليه و آله و سلم): لا تتحرك قدما عبد من عباد الله، إلا و أن يسأل عن أربعه: عن عمره فيم أفناه، و عن شبابه فيم قضاه، و عن ماله من أين وجده، و فيم صرفه، و عن محبتنا نحن أهل البيت

Sheikh as-Saduq (may Allah‎ have mercy on him) has narrated through the path of Ahl al-Bayt (peace with them) saying that the Messenger of Allah‎ (peace and salutation of Allah‎ be with him and his progeny) said: "The feet of a servant of Allah‎ do not move before he is asked about four things: his lifespan and how he spent it, his youth and what he did during it, his wealth and where he found it and how he spent it and about love for us, we Ahl al-Bayt (ع )."

On p. 267 of the same reference, we read the following:

روى الشيخ الطوسي (رحمة الله عليه) عن الامام الباقر (عليه السلام أنه قال: أول ما يحاسب عنه العبد الصلاة، إن قبلت قبل ما سواها

Sheikh at-Tusi (may Allah‎ have mercy on him) has narrated from Imam‎ al-Baqir (peace with him) saying: "The first thing about which a servant of Allah‎ is questioned is prayer. If it is accepted, everything else is accepted."

On p. 274 of the same reference, we read the following:

روى الشيخ الصدوق أن الدائن يأتي يوم القيامة و يشتكي، فاذا كان للمدين حسنات، تؤخذ منه للدائن، و ان لم تكن له حسنات، فتؤخذ من معاصي الدائن و تضاف الى معاصي المدين

"Sheikh as-Saduq‎ has narrated saying that the creditor comes on the Judgment Day and complains. If the borrower has good deeds, they (some of them if not all) will be taken away and given to the creditor. But if he has no good deeds, some of the sins of the creditor will be taken and added to those of the borrower."

On p. 82 of Manazil al-Akhira, we read the following:

إعلم أن بعض المحققين قد قال: لا ينجو من مخاطر الحساب و دقائق الميزان إلا من حاسب نفسه في الدنيا و آختبر شخصه بميزان الشرع الاسلامي و كذلك أعماله و أقواله و أفعاله و سيئاته و لحظاته و حركاته و سكناته، فقد قالوا: حاسبوا أنفسكم قبل أن تحاسبوا

"Be informed that some critics have said: Nobody is spared the perils of reckoning and the precisions of the scales except one who holds himself to account in the short life and tests his person according to the scales of the Islamic Shari`a, applying the same to his actions, statements, deeds, sins, looks, motion and stillness, for they have said: Hold yourselves to account before you yourselves are held to account."

11. Stage Eleven of The Life Hereafter: Tasleem Safeet al-A`mal

تسليم صحيفة الأعمال

It is another terrifying stage of the Judgment Day when the list of deeds is delivered to the one it belongs to. The Almighty has made a number of references to this book of deeds; here are some of them:

وَإِذَا الصُّحُفُ نُشِرَتْ،

When the scrolls are laid open" (Qur'an, 81:10)

And also these verses:

فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا وَيَنقَلِبُ إِلَى أَهْلِهِ مَسْرُورًا، وَأَمَّا مَنْ أُوتِيَ كِتَابَهُ وَرَاء ظَهْرِهِ فَسَوْفَ يَدْعُو ثُبُورًا وَيَصْلَى سَعِيرًا

"He who is given his book in his right hand, soon his account will be taken by an easy reckoning, and he will turn to his people, rejoicing! But whoever is given His record behind his back, He will soon cry for perdition, and he will enter a blazing Fire" (Qur'an, 84:7-12).

On p. 314, Vol. 7 of Bihar al-Anwar, al-Ayyashi quotes Imam‎ as-Sadiq (ﻉ ) saying:

إذا قامت القيامة، تعطى لكل واحد قائمة أعماله و يقال له: إقرأ، و يذكره الله جميع أعماله بالنظر إلى تلك الصحيفة، و كذلك جميع أقواله، و خطواته و غيرها و كأنه قالها و فعلها و خطاها في الحال، فيقولون: "يا ويلتنا، ما لهذا الكتاب لا يغادر صغيرة و لا كبيرة إلا أحصاها؟ "

When it is Judgment Day, everyone will be handed over his list of deeds, and it will be said to him, 'Read!' Allah‎ will remind him of all his deeds through looking at this tablet, and the same applies to his statements, steps and everything else, as if he said, did or treaded them instantly. People will say, 'Woe unto us! Why does this book not leave out the recording of anything, be it small or big?!'" (Qur'an, 18:49).

Ibn Qawlawayh has quoted Imam‎ as-Sadiq (ﻉ ) as saying:

من زار قبر الحسين (عليه السلام) في شهر رمضان و مات في سفر زيارته للحسين (عليه السلام)، فلا يتعرض لأمر أو حساب و يقال له: أدخل الجنة لا خوف عليك

"If one visits the gravesite of Imam‎ al-Hussain (ﻉ ) during the month of Ramadan and dies during his trip to visit al-Hussain (ﻉ ), he will not be exposed to anything, nor will he be held to account, and it will be said to him, "Enter Paradise, you shall not fear." `Allama al-Majlisi, may Allah‎ have mercy on him, has quoted Imam‎ ar-Ridha (ﻉ ) through two reliable isnads as saying:

من زارني على بعد قبري، أتيته في مواطن ثلاثة: يوم القيامة لأنقذه من أهوالها، و عند تطاير كتب المحسنين إلى يمينهم، و صحائف المجرمين إلى شمائلهم، و على الصراط، و

على الميزان

"If one comes from a distance to visit my gravesite, I shall go to him on three occasions: on the Judgment Day to save him from its woes, when the books of the doers of good are flown to their right hands, when the tablets of the criminals are flown to their left, on the Sirat [path between Paradise and Hell] and at the Mizan (scales of deeds)." In the book titled Al-Haqq al-Yaqeen الحق اليقين , it is indicated that al-Hussain ibn Sa'eed has quoted Imam‎ as-Sadiq (ﻉ ) as having said:

إذا أراد الله أن يحاسب مؤمنا، أعطاه كتابه بيمينه، و يحاسبه فيما بينه و بينه دون أن يطلع على حسابه أحد، و يقول له: عبدي، لقد فعلت كذا و كذا، فيجيب العبد: إلهي، لقد فعلته. و يقول الله تعالى: غفرت لك و بدلته إلى حسنات. فيقول الناس: سبحان الله! إن هذا العبد لم يقترف ذنبا، و لم يرتكب قبيحا، و هذا معنى قوله تعالى: " فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا وَيَنقَلِبُ إِلَى أَهْلِهِ مَسْرُورًا" (الإنشقاق، 7-9) فسأل الراوي: أي أهل يقصد بهذا الأهل؟ هل يصحب المؤمن أهله الذين كانوا معه في الدنيا؟ قال الصادق (ع): إذا أراد الله بعبد سوءا حاسبه جهرا أمام الخلائق و أتم عليه حجته و أعطاه كتابه إلى شماله، كما قال الله تعالى: " وَأَمَّا مَنْ أُوتِيَ كِتَابَهُ وَرَاء ظَهْرِهِ فَسَوْفَ يَدْعُو ثُبُورًا وَيَصْلَى سَعِيرًا، إِنَّهُ كَانَ فِي أَهْلِهِ مَسْرُورًا " – يعني في الدنيا-، " إِنَّهُ ظَنَّ أَن لَّن يَحُورَ" يعني أنه لن يعود - و هذا يشير إلى أن أيدي الكفار و المنافقين تغل و تقيد و تسلم صحائفهم إلى شمالهم، و إلى هاتين الحالتين أشير في أدعية الوضوء عند غسل اليدين: "اللهم أعطني كتابي بيميني و خلودي في الجنه بشمالي، و حاسبني حسابا يسيرا، و لا تعطني كتابي عن شمالي و لا وراء ظهري، و لا تغل يدي إلى عنقي ".

"If Allah‎ wants to hold a believer to account, he gives him his book [of deeds] in his right hand and judges him between Himself and the believer without anyone seeing it. He will then say to him, 'My servant! You have done this and that.' The servant will say, 'Lord, I have done it.' Allah‎ Almighty will say, 'I have forgiven you and change it into good deeds.' People will say, 'Blessed be Allah‎ ! This servant of Allah‎ did not commit a sin, nor did he do anything contemptible!' This is the meaning of the verse of the Almighty:

Then whoever is given his record in his right hand, soon his account will be taken by an easy reckoning, and he will turn to his people, rejoicing!' (Qur'an, 84:7-9).

The narrator asked, 'What is meant by his people (his family)? Does the believer accompany his folks who used to be with him in this life?' Imam‎ as-Sadiq (ﻉ ) said, 'If Allah‎ wants something bad to afflict His servant [on account of the latter's deeds], He will try him before all creations, complete His argument against him then gives him his book in his left hand as Allah‎ Almighty has said:

Truly he thought that he would not have to return (to Us)!' (Qur'an, 84:14).

This points towards the hands of the unbelievers and hypocrites being tied and chained and their tablets delivered on their left side. It is to both these conditions that the supplications related to ablution refer: 'Lord! Give me my book in my right hand and my eternity in Paradise on my left; do judge me easily and do not give me my book on my left or behind my back, and do not tie my hands to my neck."

12. Stage Twelve of The Life Hereafter: As-Sirat al-Mustaqeem, The Straight Path

الصراط المستقيم

It is also one of the most terrifying stages/stages of the Hereafter if not the very most. It is described in both Holy Qur'an and authentic Sunnah in numerous verses and traditions due to its significance, so much so that the faithful are reminded of it ten times a day in their obligatory daily prayers and in all optional ones, nawafil, when they recite Surat al-Fatiha, the Opening Chapter to the Book of Allah‎ , the Qur'an. Following is a good deal of more information about this Sirat; so, keep reading.

On pp. 103-105, Vol. 46 of Bihar al-Anwar, we read detailed descriptions of this Sirat, and additional text is indicated on pp. 69-71 of the same reference. Here is some of the text on the latter pages:

هو جسر ممدود على جهنم، لا يدخل الجنة إلا من اجتازه. و جاء في الروايات أنه أدق من الشعرة و أحد من السيف و أصلى من النار. يعبره خالص المؤمنين كالبرق الخاطف، و بعضهم يعبره بصعوبة لكنه يجتازه و ينجو بنفسه. و بعض المارة يسقطون في جهنم من بعض عقبات الصراط. و هو نموذج من صراط الدنيا المستقبم حيث الدين الحق و طريق الولاية، و متابعة أمير المؤمنين و ذريته الأئمة الطاهرين (صلوات الله عليهم أجمعين)، فمن مال عن هذا الصراط الدنيوي و عدل عنه إلى الباطل قولا أو عملا، فقد ارتجف من عقبة صراط الآخرة و سقط الى الجحيم، و الصراط المستقيم الذي تجده في سورة الحمد في القرآن الكريم يشير إلى صراط الدنيا و صراط الآخرة كليهما

"It is a bridge extended over Hell: Nobody enters Paradise without successfully passing over it. Traditions indicate that it is thinner than hair, sharper than the sword and hotter than fire. Sincere believers cross over it like lightning that snatches the eyes. Some of them pass over it with difficulty but they pass it and are thus saved, whereas others fall into Hell from one of the obstacles on this Sirat. It is a sort of this life's As-Sirat al-Mustaqeem where true faith, the path of the wilaya, is to follow in the footsteps of the Commander of the Faithful and the Purified Imam‎ s (peace of Allah‎ be with all of them): Anyone who swerves from this worldly path and leans towards falsehood by speech or by action, the obstacle of the Hereafter's Sirat will shake under his feet, causing him to fall into hell. As-Sirat Al-Mustaqeem which you find in Surat al-Hamd in the Holy Qur'an points out to both Sirats: the one in this life and the one in the hereafter."

In his book titled Al-Haqq Al-Yaqeen, where he quotes Al-`Aqa'id by Sheikh as-Saduq‎ , may Allah‎ have mercy on his soul, al-Majlisi states the following:

إننا نعتقد أن كل عقبة من العقبات التي تعترض سبيل المحشر هو إسم لفريضة من الفرائض - الأوامر و النواهي - فإذا وصل الإنسان الى عقبة مسماة بإسم فريضة، و كان مقصرا في ذلك الواجب، اوقف في تلك العقبة و طلب منه تأدية حق الله تعالى بالنسبة لذلك الواجب. فإن إستطاع الخروج من تلك العقبة بالأعمال الصالحة التي قدمها، أو برحمة من الله تشمله، فقد خرج و اجتاز تلك العقبة بالذات، و مدة التوقيف في كل عقبة ألف سنة، و تتوالى العقبات، و تتواصل التوقيفات و تنهال الأسئلة و الإستنطاق عما يعود إلى مسمى إسم تلك العقبة من الواجب و الفريضة، حتى إذا أجاب عن جميع ما عليه بما يجب من حسن الإجابة، إنتهى من العقبة الأخيرة إلى دار البقاء و سرح سراحا جميلا، و يحيى حياة خالدة لا موت فيها و لا بوار، و يسعد سعادة لا شقاء فيها و لا دمار، و يسكن إلى جوار رحمة ربه مع النبيين و الحجج و الصديقين و الشفعاء و الصالحين و حسن أولئك رفيقا. أما إذا استجوب في عقبة من العقبات، و طلب منه حق قصر في تأديته في الدنيا، و لم يقدم عملا صالحا يكافىء ذلك التقصير، و لا تدركه رحمة من الله تعالى لينجو من تلك العقبة، فتزل قدمه في تلك العقبة و يسقط منها إلى الهاوية و الجحيم، و نعوذ بالله من ذلك الأمر. و جميع هذه العقبات على الصراط،، تسمى واحده منها الولاية، يتوقف فيها جميع الخلائق، فيسأل عن ولاية أمير المؤمنين علي بن أبي طالب و الأئمة الطاهرين من بعده، فإذا كان قد أتاها و إتبعها فقد نجا و اجتاز هذه العقبة، و إلا فقد هوى إلى الجحيم. قال تعالى: "وَقِفُوهُمْ إِنَّهُم مَّسْئُولُونَ" (الصافات: آيه 24)، و أهم العقبات هي المرصاد: "إِنَّ رَبَّكَ لَبِالْمِرْصَادِ" (الفجر: آية 14). يقول الله تعالى: بعزتي و جلالي لا يفوتني ظلم ظالم. و تسمى عقبة أخرى بعقبة الرحم، و أخرى بالأمانة، و أخرى بالصلاة، و هكذا فِِإِن لكل فريضة أو أمر من أوامر الله، أو نهي من نواهيه، يقف المرء ليجيب عما هو مسؤول عنه

"We believe that each of the obstacles along the path to the Gathering represents the name of one of the obligations, i.e. what the Almighty has commanded or prohibited. If someone reaches an obstacle bearing the name of an obligation, and if he had fallen short of performing that obligation, he will be stopped at it and will be required to pay what he owes Allah‎ Almighty. If he can get out of that obstacle through the good deeds which he had done, or there may be mercy from Allah‎ which will include him, he will get out and pass that particular obstacle. The time period of keeping anyone at each of these obstacles is a thousand years. The obstacles continue, following each other; questions go on and arguments are pursued about what each station represents: the obligations and the commandments. If one answers duly, he will pass by the last station to the abode of eternity and will be released most beautifully:

He will live a perpetual life where there is neither death nor loss, and he will taste happiness where there is neither misery nor destruction. He will live beside the mercy of his Lord with the prophets, the Signs of Allah‎ , the Truthful Ones, the ones who can intercede on behalf of others, the righteous ones whose company is truly the very best. But if he is asked at one of the obstacles and required to make up for falling short of performing it during his lifetime, if he did not offer an act of righteousness to make up for that shortcoming, and if he is not saved through mercy from Allah‎ Almighty that rescues him from that obstacle, his feet will slip in that area and he will fall from it into the abyss and into Hell, we seek refuge with Allah‎ against this. All these obstacles are on the Sirat. One of them is called the wilayat (mastership of or loyalty to the Imam‎ s from among the Ahl al-Bayt (ﻉ )): All people will be stopped at it and asked about the wilayat of the Commander of the Faithful Ali ibn Abu Talib and the Pure Imam‎ s after him (ﻉ ). If one was observing this wilayat, adhering to it, he will pass this obstacle; otherwise, he will fall into Hell. Allah‎ Almighty has said

"But stop them, for they must be asked" (Qur'an, 37:24).

And the most important of these obstacles is the Mirsad:

"For your Lord is (as a Guardian) on a watch-tower" (Qur'an, 89:14).

Allah‎ Almighty says: "By My Honor and Greatness (do I swear) that no oppression committed by an oppressor escapes My knowledge." Another obstacle is called the kinship obstacle. Another is called amana, trust (something entrusted for safe keep to someone), another is called salat, prayer, and so on:

لكل فريضه من الفرائض - الأوامر و النواهي - يوقف العبد عندها ليجيب عما هو مسؤول عنه

Each obligation - what is commanded and what is prohibitive - has an obstacle at which the servant of Allah‎ is stopped to answer about his responsibility towards it."

On p. 65, Vol. 8 of Bihar al-Anwar, we read the following:

فترى الناس على الصرا ط يسقطون كالفراش المبثوث، و ترى آخرين قد تعلقوا بأيديهم أو بيد واحده أو بأرجلهم و هم يمسكون خوفا من الهبوط و الملائكة حولهم واقفون يدعون و ينادون: أيها الرب الحليم، اغفر لهؤلاء و اعف عن هؤلاء بفضلك و جودك، و سلمهم ليجاوزوا الصراط و يقطعوا الصراط. فمن اجتاز الصراط برحمة الله الواسعة، قال: الحمد لله، و بنعمة الله تتم صالحات الأعمال، و تنمو الحسنات، و أحمد الله الذي نجاني منك بفضله و منه، بعد أن كنت قد يئست، ان ربنا لأعمال العباد لغفور شكور

"So you would see people on the Sirat falling like scattered butterflies while others are holding to it with their hands or feet or even with one foot fearing they would fall down as the angels around them stand, call upon the Almighty and plead to Him saying: 'O Clement Lord! Forgive these people, overlook them through Your favor and generosity, let them safely pass on the Path and cross it.' Whoever passes the Path does so through wide mercy from Allah‎ and says, 'Praise to Allah‎ and through a blessing from Allah‎ that good deeds are sealed and blessed actions grow, and I praise Allah‎ Who saved me from you through His favor and boon after I had lost all hope; surely our Lord forgives the servants' [sinful] deeds, appreciative [of good deeds]'."

On p. 410, Vol. 22 of the same reference, we are also told that the great sahabi Abu Tharr al-Ghifari, Allah is pleased with him, has cited the Messenger of Allah‎ (ص ) saying:

الرحم و الأمانه على طرفي الصراط، فمن وصل الرحم و أدى الأمانة، سار على الصراط، فإن طرفي الصراط يحفظانه من السقوط و الهبوط في النار

"Kinship and trust are at both ends of the Path: Whoever maintains good relations with his kinsfolk and returns the trust safely will pass over the Path, for both ends of the Path shall protect him against falling into the Fire." In another narrative, Imam‎ al-Baqir (ع ) said:

إذا ورد قاطع الرحم و خائن الأمانة الصراط، فإن أعماله الحسنة لا تنفعه ما دامت له هاتان الخصلتان و تسقطانه في النار

"If one who severed his ties and betrayed the trust reaches the Path, his good deeds will not avail him so long as both these characteristics were in him, and they will cause him to fall into the Fire (of hell)."

May the Almighty have mercy on us in this life and the life to come and enable us to keep our feet firm on His Straight Path and admit us into His Paradise, Allahomma Ameen.

Good deeds that make the passage on the Sirat easy:

According to p. 639 of the book الأعمال إقبال by Ibn Tawoos, one who offers 21 rek'as after the sunset prayers in the eve of the first of the month of Rajab in each rek'a of which he recites both Surat al-Hamd (Chapter 1) and Surat at-Tawhid (Chapter 112), then he recites the tasleem after each couple of prostrations will be protected by the Almighty, and his family, wealth and children will be protected, too, and he will be granted security from the torment in the grave. Moreover, he will pass over the Sirat without any questioning like lightning.

من صلّى أول ليلة من شهر رجب بعد صلاة المغرب عشرين ركعة بالحمد والتوحيد ، ويسلم بين كل ركعتين ليحفظ في نفسه وأهله وماله وولده، وأجير من عذاب القبر، وجاز على الصراط كالبرق الخاطف

On p. 136 of Thawab al-A`mal, we are told that one who fasts six days during the month of Rajab will be secure on the Day of Reckoning and will pass over the Sirat without being asked any questions.

من صام من رجب ستة أيّام بعث من الآمنين يوم القيامة حتّى يمرّ على الصراط بغير حساب

Ibn Tawoos also narrates that one who performs ten rek'as during the 29th eve of the month of Sha'ban, reciting in each rek'a Surat al-Hamd once and at-Takathur (Chapter 102) ten times, in addition to both Chapter 113 and Chapter 114 ten times each and Surat at-Tawhid (Chapter 112), he will be granted by the Almighty rewards of those who exert their utmost in learning the creed and in teaching it, making his scale of good deeds heavier and easing for him to pass over the Sirat like lightning.

مَن صلّى في الليلة التاسعة والعشرين من شعبان عشر ركعات يقرأ في كل ركعة فاتحة الكتاب مرّة وألهاكم التكاثر عشر مرّات ، والمعوذتين عشر مرّات، وقل هو الله أحد عشر مرّات، أعطاه الله تعالى ثواب المجتهدين، وثقل ميزانه، ويخفف عنه الحساب، ويمرّ على الصراط كالبرق الخاطف

On p. 102, Vol. 34 of Bihar al-Anwar, we are told that one who performs the ziyara of Imam‎ ar-Ridha (ع ) despite his grave being so far, the Imam‎ will visit him at three places on the Judgment Day in order to save him from their horrors, and one of these horrors is the Sirat.

من زار الامام الرضا عليهِ السَّلام على بعد قبره الشريف، فانّه يأتي عنده يوم القيامة في ثلاثة مواطن ليخلصه من أهوالها ، وانّ أحدها عند الصراط

What will happen after all of these stages/stages? The answer is very simple: One will be led either to eternal happiness in Paradise or to damnation in hell. And surely Allah‎ knows best.

Conclusion

This Concludes the Phases or Stages of the Hereafter, And We Hope The Reader has benefitted from this small book, small in size but great in content.

Please pray that the Almighty enables the writer of these words to fulfill his task in serving Islam and Muslims; may you, your family, relatives and everyone who is near and dear to you be eternally blessed, Allahomma Aameen.

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