Alhassanain(p) Network for Heritage and Islamic Thought

Glory of Wilayat-Day of Judgement

Once Moula Ali (as) said to Hz Salman (as),“O’Salman (as)! You will only know My reality on the day of judgement. ” The day of judgement is that day when all the veils will be removed. Every person will know for whom the promise of allegiance was taken on the day of creation, who was sent to introduce tawheed (oneness), and whose marifat (recognition) it is wajib (compulsory) upon creation to gain, whom Allah made as a witness to the creation of  every particle of the universe, who was the one for whom Allah sent 124,000  prophets to introduce Him, to whom on the first day of creation Allah ordered the whole of creation to do sajda (prostrate) to Him, and on the last day of creation sajda to Him will be ordered by Allah, in front of such a glory

the heart will also bow down as one’s head bows down. Then this secret will be revealed. The crown of wilayat will be shining on the head of the one whom in this world people considered as Allah. The day of judgement will be shining from His Noor. You have to believe Moula Ali (as) is Mahzer e Wahadat (manifestation of Oneness). Moula Ali (as) is creator of the whole universe and its purpose. Moula Ali (as) is Malik ul Mulk (owner of the whole universe) whose kingdom has been in existance from before the beginning of creation and will continue in its existance until after the end of creation. Moula Ali (as) is the ruler of the world as well as the emperor of the day of judgement. He is the one who will divide jannah (paradise) and jahannum (hell). From today, attach yourself with the greatness of the attributes of Moula Ali (as) as well as with Moula Ali (as) Himself. If you do this, then the day of judgement will be a day of celebration for you. Lanat on that person who spent his whole life in imaginary worships and who has been negligent of true and real worship.

For the Momineen, what we have written about the day of judgement must be very pleasing. It is very sad that people think of judgement day only as a day of great punishment and calamities. This type of thinking is what makes all of the people become afraid. The people start speaking about judgement day without realizing the day of judgement will be different for every single person.

For those who do not gain the marifat (recognition) of Moula Ali (as), then certainly the day of judgement will be one of great suffering and horror. For the true momin, this day will be one of great comfort and ease. We should remember the day of judgement for some will be a day of great comfort and ease for some, for some it will be a day of worries, for some it will be a day of punishment, for some it will be a day of great fear and sufferings, and for some it will be their day of destruction. In reality, you cannot understand the day of judgement until you understand the questioning of judgement day. Just like the day of judgement will be different for every person also the questioning of judgement day will be different. Now we will discuss the questioning of judgement day so that you can gain a better understanding of our topic.

First Questioning

The first questioning of day of judgement will be about one’s worldly life. Judgement day is not a creation of Allah that has already been made. The human creates his own day of judgement. Every human

knows what all of his actions were and what his niyyat (intention) was. Therefore, he knows where he will stand on the day of judgement. Human life demands there must be one day where all are held accountable for their actions. The first law of Newton is;

‘For every action there is an equal and opposite reaction’.

Not one single person can deny this law. Then how is it possible people can imagine they will have no accountability for the acts they do in this world? How many crimes are committed, but the criminals are not caught or given a punishment that does not equal the crime he committed? If a person murders ten people and is hanged for those crimes, his punishment of hanging is not equal to the lives of those he murdered.

Second Questioning

The second occasion of  questioning is at the time of one’s  death. There are  many thoughts for one to reflect upon. For example, what is death? What is the benefit of death and loss? What door does death close, and what door remains open? What are the conditions of death for every person?

What is death?

Man is a combination of three things, body, soul (ruh), and nafs (self). The body has functions it must perform. The soul gives the body power to perform these functions. The nafs uses these functions. We explain it with a very simple example.

A car is sitting in front of you. All of its parts are in good condition. It is a complete machine without any faults. Just imagine this car is a body. Even though it is complete, it cannot perform until petrol is put inside of it. As soon as you put petrol, its mechanisms will be able to  perform. Just imagine the petrol is its ruh (soul).

Now the car is complete. It has petrol in it, but it still cannot be started until there is a driver to turn its ignition.

Just imagine the driver is its nafs. The same way the body cannot perform its necessary functions until the soul is inside of it. However, both are worthless unless there is something that can use them. The

nafs is the one who rules over the body. You see when you violate the traffic laws; they do not question the car or the petrol. They punish the driver. Therefore, the same way the nafs is responsible and will be questioned for its actions because he is the one that used the body through his will and command.

There are two ways in which to create a separation between nafs and body. One is sleep. The other is death. In Sura Zumar ayah 42 Allah says, “Allah takes the souls at the time of their death, and those that die not during their sleep; then He withholds those on whom He has passed the decree of death and sends the others back til an appointed term;”

Now that we have proven Allah takes the nafs out of the body in both sleep and death, it becomes necessary for us to know what is the difference between sleep and death. You have noticed when man is sleeping then his

body parts become motionless. The reason is the one that uses the parts is not present at that time. Despite of this, another noticeable thing is whenever a mosquito or fly sits on the body, then those powers suddenly return to the body. This is a proof in sleep the soul remains present. However the nafs is taken out temporarily. The relationship between the nafs and body remains. Even in sleep, nafs is still the ruler of the body. In the condition of death, nafs and soul both are taken out. When the soul leaves the body, it is no longer able to function. The nafs cannot use these parts anymore.

The nafs walks around the dead body. It becomes astonished at why its body is not obeying it any longer. He does this until he reaches the grave with the body. There he will face the questioning of the grave. Therefore, the best explanation of death is that time when the nafs loses its command and rule over the body.

Which door does death close?

You must know that death does not close the door related to actions. Good deeds are a way to increase your reward and bad deeds are a way to increase your punishment. If a wajib (compulsory) act is incomplete, your next of kin can complete this for you (i.e. making up missed prayers or fasts etc). The door which death closes forever is belief. Whatever was one’s belief is at the time of his death, it can never be changed. This is the point where a human must start to think.

Why man fears death?

Every person is afraid of death. The reason is he is completely unaware of the realities of death. It is natural to be afraid of and hate those things for which we have no knowledge. No one is free from this fear. InFuroo e Kafi Kitab Janaiz chapter 11 hadith 11 , a man asked Imam Jafar Sadiq (as) ,“Moula (as), Is Allah eager to see those which are eager to see Him? Does Allah also not wish to see those who do not wish to see Him?” Imam (as) replied, “Yes.” Then the man said, “We think badly about death.” Imam (as) replied, “Whatever you think about death, it is not like that. (Whatever one thinks whether good or bad death will not be as they think)This will be proven at the time of one’s death. If he really loves Allah, then he will find his time of death to be easy. In this case, Allah is eager to see him and he is eager to see Allah.”

A Misconception and Its Removal

It is a common belief amongst people that if a person has an easy death, then he must be a momin, and if a person has a difficult death, then he must be a sinner. You can find many people saying, “We use to consider this person not a momin, but death was very easy on him. Certainly he must be a very pious person. We were so wrong about him.” Sometimes they say, “We always considered him a momin, but death was very difficult for him. Certainly he must not have been a momin, and we were so wrong about him.”

Such beliefs are created from ignorance. Imam Jafar Sadiq (as) says, “Allah orders Malik ul Mowt (as) (angel of death) to  take the soul of

momins in such a way that it removes their sins and gives them peace. People say that the time of death on this momin was very hard. This is an insult to Allah. One who Allah is angry at and is an enemy of Allah, then Allah will order Malik ul Mowt (as) to take his soul out the way a blacksmith will remove hot irons from his fire. Then the people will say death is very easy on him. People do not know what the person is feeling at the time of death. ” (Furoo e Kafi Kitab Janaiz chapter 12 hadith 1 )

 InNajul Israr Second Edition page no. 376, Imam Jafar Sadiq (as) says, “Death is like a fragrant aroma to momin. When the momin smells it, he goes to sleep. He sleeps in such a way that all his tiredness and pain leaves him. The death for a kafir (disbeliever) is like the biting of snakes and scorpions. It is even worse than this. The death of a kafir seems as if it is easy because Allah gives him the reward of his good deeds in this world.

The death of a momin seems hard because Allah gives the punishment of his sins in this world.” We have clarified the condition of death is different for a momin and a kafir. Momin are never afraid of death. He always welcomes death.

Condition of a momin at the time of his death

Haqqul Yaqeen Second Edition page no. 61 , Imam Jafar Sadiq (as) said, “When the time of a momin’s death approaches, Allah sends two helpers. One is “Manssia”. Second is “Masskhia”. Manssia removes the momin’s wealth and family from his sight. Masskhia prepares him to face his death with bravery. When Malik ul Mowt (as) comes to take his soul, He will say, “O’Friend

of Allah! Do not worry. I swear by My Lord who sent Muhammad (saw) with Haqq, I am more kind and merciful to you than your father.”

Haqqul Yaqeen Second Edition page no. 63 , “At the time of death for a momin, Malik ul Mowt(as) comes near to him and asks, “O’Servant of Allah! Did you gain that in your life, which will free you from the wrath of Allah and save yourself from the fires of hell and associate you with “Ismat e Khubra”? Momin will reply, “Yes.” Then Malik ul Mowt (as) asks, “What is that?” Momin will reply, “That is wilayat of Ali (as) ibn Abi Talib (as).”

For this “Ismat e Khubra” there is another hadith, which we took fromFuroo e Kafi Kitab Janaiz chapter 11 hadith 4.

“At the time of a momin’s death, Malik ul Mowt (as) will come to him and say,

“O’Slave of Allah! I made you free. You will not have to face the difficulties of death. This is a reward for your association with “Ismat e Khubra”.” Then the momin will say, “What is that?” The angel will reply, “That is wilayat of Ali (as) ibn Abi Talib (as).”

Haqqul Yaqeen Second Edition page no. 65 , Imam Jafar Sadiq (as) said,“When the time of a momin’s death comes, RasoolAllah (saw), Moula Ali (as), Syeda (sa), Imam Hasan (as), Imam Hussain (as), and the angels come to see him. At that time the tongue of the momin testifies to the Oneness of Allah, the prophet hood of RasoolAllah (saw), and the wilayat of Ahlul Bayt (as). If he does not testify to this with his tongue, due to the knowledge of Allah regarding his beliefs, Allah will appoint a messenger who will testify for him.

Haqqul Yaqeen Second Edition page no. 67 , Imam Jafar Sadiq (as) said,“One from amongst you who dies on the belief of Our wilayat is a shaheed. Even if he dies in his bed.”   Insha’Allah we will explain this hadith in our Fifth Questioning.

From these hadiths we can gather some very precious beliefs.

Angels of mercy come to take the soul of a momin. Angels of wrath come to take the soul of a kafir.

The first question on the journey towards akhira (afterlife) is asked at the time of death. That question is about the wilayat of Moula Ali (as).

Momin have to give three shahada (testimonies) in front of Panjatan Pak (as) at the time of his death.

These testimonies are related to the belief in one’s heart not the belief on one’s tongue.

Third Questioning

The third occasion of questioning is in the grave. Before discussing this, I feel a need to say, “If you like what I have written then accept it and believe in it. If you do not, then just leave it.” There is something before the questioning of the grave. That is “talqeen” (reminder). In talqeen we remind the dead ones about tawheed, risalat, the imamate and wilayat of the twelve Imams (as). It clearly means the one who is reading the talqeen believes you have to give testimony regarding these three shahadas (testimonies) My opinion regarding talqeen is it is not a way to pass one’s exam by means of cheating. At the time of death and in his grave, a person will give the same shahada that he gave in his life. The lies and cheating will not be accepted in the grave. Then is it not a  contradiction that when you put him in the grave you remind him he has to give three shahadas? However, when he was alive, he was taught there are only two shahadas. Third shahada (maaz’Allah) is a worthless thing. If you read it, it is good. If you do not, it is good too. If you say this is wajib (compulsory), then your namaz, azan, and kalima all become batil (false). Now reflect deeply upon the meaning of what I just said. Look within yourself. Are you associated with “Ismat e Khubra”? Regarding the grave, we will look at two points. One is ‘fishar’ (punishment). Second is ‘sawal’ (question). There will be no ‘hisab’ (accountability) in the grave. There is only questioning.

Fishar (Punishment)

As I previously mentioned at the beginning of this topic, my purpose is to refute those false ideologies regarding the day of judgement and the questioning of the day of judgement which have become common

beliefs amongst the Shia of today. It is also my purpose to prove the conditions on the day of judgement and in the grave will be different for every person. The people believe there is ‘fishar’ (punishment) in the grave for everyone. In order to remove this misconception it is necessary to look at the teachings of Masoomeen (as) to find out who will be punished in the grave and who will not.

Furoo e Kafi Kitab Janaiz chapter 11 hadith 2 , Narrator asked Imam Jafar Sadiq (as), “What is “fishar e qabr” (punishment of the grave)?” Imam (as) replied, “Momineen have nothing to do with it. The soil of the

graves of momin will say proudly to the other soil, “This momin walked on my back not yours.” Then it will say to the momin, “By Allah I use to love you when you would walk on me. Now I have command over you, and you will see what I shall do for you.” Then the grave will become so wide.”

Haqqul Yaqeen Second Edition page no. 85 ref Kafi , Imam Jafar Sadiq (as) said to Abu Basir (ra),“When a momin reaches his grave and his soul comes back in his body, he is then questioned about his beliefs. When he answers all the questions, then a door of jannah is opened towards his grave.” Abu Basir (ra) asked, “May I be sacrificed for You! Where does ‘fishar e qabr’ happen?” Imam (as) replied, “There is no such thing as ‘fishar’ (punishment) for momins.”

Question (Sawal)

We have to see three points regarding the questioning. First, will every person be questioned in the grave? Second, what will be the questions? Third, who will ask these questions?

Who will be questioned?

Najul Israr Second Edition page no. 380 , Imam Muhammad Baqir (as) said, “Only a pure momin (true believer) and pure kafir (disbeliever) will be questioned in the grave.” Narrator asked, “What about others?” Imam (as) replied, “They will be left alone in the grave.”

You must remember there is a group between momin and kafir. The day of judgement is related to this group.

What will be the questions?

Furoo e Kafi Kitab Janaiz chapter 86 hadith 9, Imam Jafar Sadiq (as) said,“In the grave every person will be questioned regarding his beliefs. If he proves his belief true, then his grave gets wider and a door of jannah is opened for him. He will be told to sleep as a new bride sleeps.”

In the same chapter of this bookhadith 8 , Imam Jafar Sadiq (as) said,“In the grave they will only be questioned regarding iman (faith) and kufr (disbelief). They will not be asked concerning any other matter. Specifically they will be asked about Imam Zamana (ajf).”

Haqqul Yaqeen Second Edition page no. 75 , Imam Riza (as) said,“On the day of judgement and in the grave, people will be asked regarding their iman (faith).Specifically they will be asked regarding the imamate of Aimmah (as).” It has been proven from countless hadiths that the questions asked in the grave are concerning the wilayat of Moula Ali (as).

Who will ask the questions?

If you ask this to any Shia child, he will immediately reply “Munkir and Nunkir”. He will have long hair. Their eyes will be red like fire. They will be holding a rod of fire. Their voices will be like the sound of lightning. Upon hearing them, the dead one will forget everything that he was told in the ‘talqeen’ (reminder). This is a result of the false theory that the condition of the grave is the same for every person. It is very necessary for every person to know that Munkir and Nunkir come only to the graves of kafirs not to momins. Two angels come to question the Momineen. Their names are “Mubashir and Bashir”. (Haqqul Yaqeen Second Edition page no. 69)

Fourth Questioning

The fourth occasion of questioning regarding the day of judgement is in “Barzakh”. Barzakh is the period from the time of one’s death until day of judgement. Amal (prayers, fasts, etc) are related to Barzakh. We will prove the day of judgement is not related to these apparent acts of worship. If you want your amal to be correct, then you must remember Barzakh. If you do not bring good deeds with you, then you have to face great difficulties and immense suffering in Barzakh. The time spent in Barzakh will not be brief. It will be of extreme length. Every person should take this with extreme seriousness.  One will find comfort ease in Barzakh from whatever good deeds they have done and whatever evil deeds they have refrained from doing. The responsibility of Aimmah (as) is regarding the day of judgement not Barzakh. We will have to face Barzakh alone. We have not been able to find the details of Barzakh nor have they come to us. Therefore, we will not explain its details here. However, we know the souls of momins will remain in their bodies the way they did in this world. The momins will be able to see each other.

Allama Majilisi writes in “Haqqul Yaqeen Second Edition page no. 65 ”, “It has been narrated in various hadiths that after leaving the body , the soul gets a new body which is similar to the bodies of the angels and jinns. The soul gains the purity of the angels, and his body will be able to move and fly.”

We must have a clear understanding that Barzakh is in this world. It is not out of this world and has no relation with the day of judgement.

Fifth Questioning

You will feel the importance of this matter after reading this. The fifth occasion of questioning is “rajat” (when we return to this world). The matter of ‘rajat’ is one of the basic beliefs of the Shia religion. It is also included in the necessities of deen (religion). Every Shia must know whoever does not believe in ‘rajat’ cannot be called a Shia. As Imam Jafar Sadiq (as) said in “La Ya Zarah al Faqi ”,“That person has no relation with Us who does not believe in Our rajat .” InNajul Israr First Edition page no. 136 Khutbat Iftikhari ” Moula Ali (as) said,“One who denies I will come on this earth again after rajat has denied Us. One who denies Us has denied Allah.”

What is rajat (return)?

The meaning of rajat is after the appearance of Imam Zamana (ajf) all other Imams (as) will return back on this earth. They will rule the whole world. Every Imam (as) will live His life and have Their natural period of imamate.

Imam Zamana (ajf) will reappear first. That will be the time of His imamate. After the rajat (return) of His Forefathers (as), He will return again.

In reality, discussing rajat (return) is like walking on nails. The human has to be very careful when discussing this issue. In Quran and hadith, whenever the day of judgement is mentioned it is referring to the rajat (return). We should never use our own opinion concerning rajat (return). If we do this, we will open the doors of deviance.

 We should only use the words of Masoomeen (as) to describe rajat (return). This is why Moula Ali (as) said concerning rajat,“This is a specific knowledge, and people cannot comprehend its reality .” I will only narrate one hadith as an example. After reading it, you will know

how hard it is to bear the reality of rajat (return).

Regarding the Pond of Kauthar, every person thinks it is related to the day of judgement. When someone asked Moula Ali (as), “Tell me about the Pond of Kauthar. Is it in this world or for the day of judgement?” Moula Ali (as) replied, “The Pond of Kauthar is in this world.” (Kitab Salim bin Qais page no. 26)

Rajat (return) can be found in all authentic Shia books. in Bihar ul Anwar alone, Allama Majilisi narrated more than 200 hadiths from more than 40 Shia scholars. These hadiths are mentioned in more than 50 authentic books.

Proof of rajat (return) in Quran

Sura an-Naml (The Ant) 83-84: “And remind them of the Day when We shall gather out of every nation a party from among those who rejected Our revelations, then they shall be formed into group”

Till, when they come (before their Lord), He will say: Did you deny My revelations while you had no comprehensive knowledge of them? Or what was it that you did?”

A majority of people believe this ayah is in regards to the day of judgement. This is absolutely false because Allah will gather all of the people on the day of judgement. Yet in this ayah, Allah is speaking only about a certain group of people. Allama Majilisi says in “Haqqul Yaqeen Second Edition page no. 6 ”, “It has been narrated from Imam Jafar Sadiq (as) in various hadiths that this ayah is for “rajat”. “When Allah will bring to life a group from every nation. The ayah regarding the day of judgement is Sura al-Kahf (The Cave) ayah 48: “And they shall be brought before your Lord, standing in ranks:”Then Imam (as) said, “These ayat-Allah is Ameerul Momineen (as).

Sura Aal e Imran (Family of Imran) ayah 158: “And if indeed you die or you are slain, certainly to Allah shall you be gathered together.”

 InHaqqul Yaqeen Second Edition page no. 7, it has been narrated this ayah is in regards to rajat. SabeelAllah is the way of Moula Ali (as) and His Offspring. One who believes in this ayah if he is slain in Their way, he will return to this world when the Imams (as) will return in this world. If he dies his natural death, then he will return when the Imams (as) return in this world so that he can be slain in Their way.

Sura Aal e Imran (The Family of Imran) ayah 81: “And when Allah took the promise of allegiance through the prophets: Certainly what I have given you of Book and wisdom—then a messenger comes to you verifying that which is with you, you must believe in him, and you must aid him. He said: Do you agree and accept My compact in this (matter)? They said: We do agree. He said: Then bear witness, and I am of the bearers of witness with you.”

InHaqqul Yaqeen Second Edition page no. 7 , Saad bin Abdullah narrates from Imam Jafar Sadiq (as) in his book “Basair ul Darajat ”:

“All prophets will aid Moula Ali (as) when He returns back to this world .” In the same book on page 8, it is narrated from Imam Muhammad Baqir (as) that Moula Ali (as) said, “When Allah created the souls of the prophets, He took from them the promise of allegiance regarding their belief in Us and their help to Us.” Then Moula Ali (as) recited this ayah and said, “Believe in Muhammad (saw) and help His successor. Verily Allah took allegiance from Me and Muhammad (saw) that We would help each other. Verily I helped Muhammad (saw) and fought for Him in every battle. I fulfilled this promise of allegiance for the pleasure of Allah and in order to help RasoolAllah (saw). However, among all the prophets and messengers there has not been one who has helped Me. They will help Me when I return (rajat). At that time I will be the ruler over the whole of the dominion all that which is between the East and West .Certainly Allah will send all the prophets from Adam (as) to RasoolAllah (saw). During that time, all of creation, every prophet, every human, and every jinn will stand before Me. They will cut the throats of those who have come back to life at that time.” Then Moula Ali (as) said, “In the rajat and after I will return back.”

Sura Momin ayah 11: “And they said “O’our Lord! You gave us death twice. And twice you brought us back to life.”

InHaqqul Yaqeen Second Edition page 10, it has been narrated from various hadiths that the first time Allah will bring those back to life is in the rajat (return) and the second time is the day of judgement. One time Allah will give death is in this world and the second is during rajat (return).

5. Bihar ul Anwar Twelfth Edition page no. 542 , Imam Jafar Sadiq (as) said regarding the ayah ofSura Anbiyaa “And the town We demolished, they will not be able to return back”; all those towns which Allah demolished, Allah will not bring them back to life during the time of rajat (return).”

This ayah is the greatest proof of rajat. No Muslim can deny all the people will return on the day of judgement. In this ayah “La yerjaaoon” means the time of rajat. On the day of judgement every person will become alive so that Allah can throw them into hell.

Sura Sajda (The Prostration) ayah 27: “And most certainly We will make them taste the lower punishment before the greater that haply they may turn.”

In Tafseer Ali bin Ibrahim, Masoom (as) says, “Azab ul Adna” is the punishment by sword in the time of rajat .” (Bihar ul Anwar Twelfth Edition page no. 553)

Sura Momin ayah 84-85: “When they saw Our punishment, they cried out, "We now believe in Allah, the One, and we reject all those gods whom we used to associated with Him.” But after having seen Our punishment, their belief could be of no avail to them,”

It has been narrated inTafseer Ali bin Ibrahim , “When Ameerul Momineen (as) and other Imams (as) will return back, even if people believe Them during that time, it will not give them any benefits. ”(Bihar ul Anwar Twelfth Edition page no. 553)

We only presented seven ayahs as examples. In this way you can feel the difference between rajat and the day of judgement. There are various ayahs

that have been revealed regarding rajat. My purpose is to make you aware that we should not use our own opinions regarding the tafseer of those ayahs and hadiths that appear to be concerning the day of judgement but in reality are for rajat. Denying rajat can exclude you from the Shia religion. Apart from those ayahs and hadiths that we mentioned above, you can find rajat mentioned in Ziarat e Jamia, Ziarat e Widah, Ziarat e Arbaeen, and other ziarats

Examples of rajat in previous nations

To be amazed at the happening of rajat and the dead being brought back to life is like denying the day of judgement and insulting the Quran. There are so many examples in previous nations when rajat happened. We will present three examples from Quran.

Sura al-Baqarah (The Cow) 55-56: “; and even while you gazed the lightning seized you. Then we raised you up after your death, that you may give thanks.”

Sura al-Baqarah (The Cow) 243: “Have you not considered those who went forth from their homes, for fear of death, and they were thousands, then Allah said to them, Die; again He gave them life;”

Sura al-Baqarah (The Cow) 259: “Or the like of him

(Uzair) who passed by a town, and it had fallen down upon its roof; he said: When will Allah give it life after its death? So Allah caused him to die for a hundred years, and then raised him to life.”

This is the incident of Hz Uzair (as). The same incident happened to Hz Armia (as). RasoolAllah (saw) has said the same will happen to My nation as what had happened to previous nations. The rajat will also happen for this nation.

Do not be deceived by the word “Shia”

You cannot truly be “Shia” simply because you give yourself the label of Shia. Those who are true Shia must be very careful and alert or else they will end up following those who are simply Shia by name only, and the true Shia can lose his whole iman (faith). Masoomeen (as) have warned us about these so-called shias. InHaqqul Yaqeen Second Edition page no. 21,

Imam Jafar Sadiq (as) said, “When Our Qaim (ajf) will reappear, then Allah will give life to some of Our Shia. They will be carrying their swords over their shoulder, prepared for war, and ready to help Imam Zamana (ajf). When this news will reach to a group of Shia that will still be alive, they will say, “O’group of Shia! Why are you lying? This is the time of your kingdom. Your rule. We swear by Allah, they were not brought back to life from the dead. Nor will they be alive until the day of judgement.”

Difference between natural death and one who is slain

Death and being slain seem similar, but they are very different. The first difference is the difference of association. Death is associated towards Allah. Being slain is associated with the murderer. The second difference is after a natural death the nafs goes towards Barzakh. While one who has been slain, his nafs remains in the world of humans. It goes to Barzakh after it reaches his natural age.

It is compulsory for a momin to be slain

Sura Tawba (The Repentance) 111: “Surely Allah has bought from the believers their lives and their wealth because the Garden will be theirs: they shall fight in the way of Allah and shall slay and be slain. It is a promise, which is binding on Him in the Torah, the Injeel, and the Quran. Who fulfilleth His promise better than Allah? Rejoice then in the pledge you have made, for that is the supreme triumph.”

Fourth Questioning

The fourth occasion of questioning regarding the day of judgement is in “Barzakh”. Barzakh is the period from the time of one’s death until day of judgement. Amal (prayers, fasts, etc) are related to Barzakh. We will prove the day of judgement is not related to these apparent acts of worship. If you want your amal to be correct, then you must remember Barzakh. If you do not bring good deeds with you, then you have to face great difficulties and immense suffering in Barzakh. The time spent in Barzakh will not be brief. It will be of extreme length. Every person should take this with extreme seriousness.  One will find comfort ease in Barzakh from whatever good deeds they have done and whatever evil deeds they have refrained from doing. The responsibility of Aimmah (as) is regarding the day of judgement not Barzakh. We will have to face Barzakh alone. We have not been able to find the details of Barzakh nor have they come to us. Therefore, we will not explain its details here. However, we know the souls of momins will remain in their bodies the way they did in this world. The momins will be able to see each other.

Allama Majilisi writes in “Haqqul Yaqeen Second Edition page no. 65 ”, “It has been narrated in various hadiths that after leaving the body , the soul gets a new body which is similar to the bodies of the angels and jinns. The soul gains the purity of the angels, and his body will be able to move and fly.”

We must have a clear understanding that Barzakh is in this world. It is not out of this world and has no relation with the day of judgement.

Fifth Questioning

You will feel the importance of this matter after reading this. The fifth occasion of questioning is “rajat” (when we return to this world). The matter of ‘rajat’ is one of the basic beliefs of the Shia religion. It is also included in the necessities of deen (religion). Every Shia must know whoever does not believe in ‘rajat’ cannot be called a Shia. As Imam Jafar Sadiq (as) said in “La Ya Zarah al Faqi ”,“That person has no relation with Us who does not believe in Our rajat .”InNajul Israr First Edition page no. 136 Khutbat Iftikhari ” Moula Ali (as) said,“One who denies I will come on this earth again after rajat has denied Us. One who denies Us has denied Allah.”

What is rajat (return)?

The meaning of rajat is after the appearance of Imam Zamana (ajf) all other Imams (as) will return back on this earth. They will rule the whole world. Every Imam (as) will live His life and have Their natural period of imamate.

Imam Zamana (ajf) will reappear first. That will be the time of His imamate. After the rajat (return) of His Forefathers (as), He will return again.

In reality, discussing rajat (return) is like walking on nails. The human has to be very careful when discussing this issue. In Quran and hadith, whenever the day of judgement is mentioned it is referring to the rajat (return). We should never use our own opinion concerning rajat (return). If we do this, we will open the doors of deviance.

 We should only use the words of Masoomeen (as) to describe rajat (return). This is why Moula Ali (as) said concerning rajat,“This is a specific knowledge, and people cannot comprehend its reality .” I will only narrate one hadith as an example. After reading it, you will know how hard it is to bear the reality of rajat (return).

Regarding the Pond of Kauthar, every person thinks it is related to the day of judgement. When someone asked Moula Ali (as), “Tell me about the Pond of Kauthar. Is it in this world or for the day of judgement?” Moula Ali (as) replied, “The Pond of Kauthar is in this world.” (Kitab Salim bin Qais page no. 26)

Rajat (return) can be found in all authentic Shia books. in Bihar ul Anwar alone, Allama Majilisi narrated more than 200 hadiths from more than 40 Shia scholars. These hadiths are mentioned in more than 50 authentic books.

Proof of rajat (return) in Quran

1.Sura an-Naml (The Ant) 83-84: “And remind them of the Day when We shall gather out of every nation a party from among those who rejected Our revelations, then they shall be formed into groups.

Till, when they come (before their Lord), He will say: Did you deny My revelations while you had no comprehensive knowledge of them? Or what was it that you did?”

A majority of people believe this ayah is in regards to the day of judgement. This is absolutely false because Allah will gather all of the people on the day of judgement. Yet in this ayah, Allah is speaking only about a certain group of people. Allama Majilisi says in “Haqqul Yaqeen Second Edition page no. 6 ”, “It has been narrated from Imam Jafar Sadiq (as) in various hadiths that this ayah is for “rajat”. “When Allah will bring to life a group from every nation. The ayah regarding the day of judgement is Sura al-Kahf (The Cave) ayah 48: “And they shall be brought before your Lord, standing in ranks:”Then Imam (as) said, “These ayat-Allah is Ameerul Momineen (as).

2.Sura Aal e Imran (Family of Imran) ayah 158: “And if indeed you die or you are slain, certainly to Allah shall you be gathered together.”

 InHaqqul Yaqeen Second Edition page no. 7, it has been narrated this ayah is in regards to rajat. SabeelAllah is the way of Moula Ali (as) and His Offspring. One who believes in this ayah if he is slain in Their way, he will return to this world when the Imams (as) will return in this world. If he dies his natural death, then he will return when the Imams (as) return in this world so that he can be slain in Their way.

3.Sura Aal e Imran (The Family of Imran) ayah 81: “And when Allah took the promise of allegiance through the prophets: Certainly

what I have given you of Book and wisdom—then a messenger comes to you verifying that which is with you, you must believe in him, and you must aid him. He said: Do you agree and accept My compact in this (matter)? They said: We do agree. He said: Then bear witness, and I am of the bearers of witness with you.”

InHaqqul Yaqeen Second Edition page no. 7 , Saad bin Abdullah narrates from Imam Jafar Sadiq (as) in his book “Basair ul Darajat ”:

“All prophets will aid Moula Ali (as) when He returns back to this world .” In the same book on page 8, it is narrated from Imam Muhammad Baqir (as) that Moula Ali (as) said, “When Allah created the souls of the prophets, He took from them the promise of allegiance regarding their belief in Us and their help to Us.” Then Moula Ali (as) recited this ayah and said, “Believe in Muhammad (saw) and help His successor. Verily Allah took allegiance from Me and Muhammad (saw) that We would help each other. Verily I helped Muhammad (saw) and fought for Him in every battle. I fulfilled this promise of allegiance for the pleasure of Allah and in order to help RasoolAllah (saw). However, among all the prophets and messengers there has not been one who has helped Me. They will help Me when I return (rajat). At that time I will be the ruler over the whole of the dominion all that which is between the East and West .Certainly Allah will send all the prophets from Adam (as) to RasoolAllah (saw). During that time, all of creation, every prophet, every human, and every jinn will stand before Me. They will cut the throats of those who have come back to life at that time.” Then Moula Ali (as) said, “In the rajat and after I will return back.”

Sura Momin ayah 11: “And they said “O’our Lord! You gave us death twice. And twice you brought us back to life.”

InHaqqul Yaqeen Second Edition page 10, it has been narrated from various hadiths that the first time Allah will bring those back to life is in the rajat (return) and the second time is the day of judgement. One time Allah will give death is in this world and the second is during rajat (return).

5. Bihar ul Anwar Twelfth Edition page no. 542 , Imam Jafar Sadiq (as) said regarding the ayah ofSura Anbiyaa “And the town We demolished, they will not be able to return back”; all those towns which Allah demolished, Allah will not bring them back to life during the time of rajat (return).”

This ayah is the greatest proof of rajat. No Muslim can deny all the people will return on the day of judgement. In this ayah “La yerjaaoon” means the time of rajat. On the day of judgement, people will become alive so that Allah can throw them into hell.

6. Sura Sajda (The Prostration) ayah 27: “And most certainly We will make them taste the lower punishment before the greater that haply they may turn.”

In Tafseer Ali bin Ibrahim, Masoom (as) says, “Azab ul Adna” is the punishment by sword in the time of rajat .” (Bihar ul Anwar Twelfth Edition page no. 553)

7. Sura Momin ayah 84-85: “When they saw Our punishment, they cried out, "We now believe in Allah, the One, and we reject all those

gods whom we used to associated with Him.” But after having seen Our punishment, their belief could be of no avail to them,”

It has been narrated inTafseer Ali bin Ibrahim , “When Ameerul Momineen (as) and other Imams (as) will return back, even if people believe Them during that time, it will not give them any benefits. ”(Bihar ul Anwar Twelfth Edition page no. 553)

We only presented seven ayahs as examples. In this way you can feel the difference between rajat and the day of judgement. There are various ayahs that have been revealed regarding rajat. My purpose is to make you aware that we should not use our own opinions regarding the tafseer of those ayahs and hadiths that appear to be concerning the day of judgement but in reality are for rajat. Denying rajat can exclude you from the Shia religion. Apart from those ayahs and hadiths that we mentioned above, you can find rajat mentioned in Ziarat e Jamia, Ziarat e Widah, Ziarat e Arbaeen, and other ziarats.

Examples of rajat in previous nations

To be amazed at the happening of rajat and the dead being brought back to life is like denying the day of judgement and insulting the Quran. There are so many examples in previous nations when rajat happened. We will present three examples from Quran.

Sura al-Baqarah (The Cow) 55-56: “; and even while you gazed the lightning seized you. Then we raised you up after your death, that you may give thanks.”

Sura al-Baqarah (The Cow) 243: “Have you not considered those who went forth from their homes, for fear of death, and they were thousands, then Allah said to them, Die; again He gave them life;”

Sura al-Baqarah (The Cow) 259: “Or the like of him (Uzair) who passed by a town, and it had fallen down upon its roof; he said: When will Allah give it life after its death? So Allah caused him to die for a hundred years, and then raised him to life.”

This is the incident of Hz Uzair (as). The same incident happened to Hz Armia (as). RasoolAllah (saw) has said the same will happen to My nation as what had happened to previous nations. The rajat will also happen for this nation.

Do not be deceived by the word “Shia”

You cannot truly be “Shia” simply because you give yourself the label of Shia. Those who are true Shia must be very careful and alert or else they will end up following those who are simply Shia by name only, and the true Shia can lose his whole iman (faith). Masoomeen (as) have warned us about these so-called shias. InHaqqul Yaqeen Second Edition page no. 21,

Imam Jafar Sadiq (as) said, “When Our Qaim (ajf) will reappear, then Allah will give life to some of Our Shia. They will be carrying their swords over their shoulder, prepared for war, and ready to help Imam Zamana (ajf). When this news will reach to a group of Shia that will still be alive, they will say, “O’group of Shia! Why are

you lying? This is the time of your kingdom. Your rule. We swear by Allah, they were not brought back to life from the dead. Nor will they be alive until the day of judgement.”

Difference between natural death and one who is slain

Death and being slain seem similar, but they are very different. The first difference is the difference of association. Death is associated towards Allah. Being slain is associated with the murderer. The second difference is after a natural death the nafs goes towards Barzakh. While one who has been slain, his nafs remains in the world of humans. It goes to Barzakh after it reaches his natural age.

It is compulsory for a momin to be slain

Sura Tawba (The Repentance) 111: “Surely Allah has bought from the believers their lives and their wealth because the Garden will be theirs: they shall fight in the way of Allah and shall slay and be slain. It is a promise, which is binding on Him in the Torah, the Injeel, and the Quran. Who fulfilleth His promise better than Allah? Rejoice then in the pledge you have made, for that is the supreme triumph.”

Now we come to another important issue.