RESURRECTION, JUDGEMENT AND THE HEREAFTER

Edited by Engineer Afsaneh Cooper

                                                   In the Name of God, Most Gracious, Most Merciful

1. Event of Death and end of Life - Video

2. Heaven and hell in Qur’an - Video

3. Questions about after death - Video

4. Islamic Will

​5. Princess Diana was lucky that she became single again near the end of her life, as the Qur'an was found in her bedside drawer and she lived with a Muslim man for two years. Princess would not be questioned by Allah for sins she did before conversion to Islam. She would be questioned by Allah for her deeds only for the years she lived after her legitimate husband Dr Khan [Muslim] divorced her [legitimately] and the period she was his wife. 

​6. President Trump who banned Shi'a Muslims to return to USA after they left USA to New year Holidays, now is diagnosed by one specialist to have aggression in his behaviour. President Trump can convert to Shi'a Islam, learns how to balance his aggressive manner by learning traditions in this topic which also is beneficial for his Day of judgment. This is an alternative for what the specialist advised the USA President. He would be judged by what his tongue said in this world, also he would be judged for his actions which caused someone suffer! So Mannerism is best taught by 12 Imams of Shi'a Islam.

​7. Sunni Iraqis would be judged in the Day of Judgment for 5,000 kurds who were poisoned by Chemical Bomb by Saddam Hussein on Iranian City of Halabja. Those who kill innocent people by Chemical bombs could read this website and modify their opinions and beliefs to create harmony and piece, rather creating destruction to human races with different beliefs.

​8. President Trump has ordered 103 bombing in Islamic countries after his election to USA Presidency, This News is about His Towers catching fire this year 2018. Although Islamic countries do not have strong army as USA has, but their belief in Allah has made these two compensation against President by Allah. Sure Allah punishes His servants who do oppression over Islamic nations! May Allah guides Presidents of USA to be fair and do the same thing they want people do to themselves to other people.

9. Muslims, Christians and Jews believe in ground burial of their dead people. Muslims believe the cemetery should have one tree for each dead person, as a tree would be a shade, fruit giver, wood factory, mind relaxer and oxygen producer. All these benefits after the person died would turn to benefits for her/him in day of judgment, called: "Sadaqa Jaria" [live alm] and Allah would reward the dead person for the tree planted by him/her before he died.
10. Sunni and Christian politicians lie about "converted Journalist" from Sunni-Wahhabi to something else. They said he disappeared, was tortured, was dismembered, was poisoned, was buried in garden, ...These liars under Shi'a Islam would be punished by Allah by harder punishment than murderers. The action of lying and action of killing both are great sins, however lie is greater sin than killing. Now politicians and Journalists are tested by Allah in their worldly lives to see who is a liar and who tells the truth. That is why Allah has hidden the Truth so liars can lie as much as they can, so on the Day of Judgment their Tongues speak and give witness to Allah about lies they said and created un-justice in the world for innocents in event of life out of their control. These events are created by Allah, so He, the Almighty know his creatures and rewards or punishes them for their actions ion this world.


In this article verses of the Qur'an is are referred as: (CH: V), CH= Chapter Number, V= Verse Number.

(a.s.) = Peace be upon him,      (s.a.w.) = Peace and blessings be upon him and his family.

 Fear of Death

 Imam al-Hadi, once went to visit one of his companions who had fallen sick. The fear of death had robbed him of all tranquillity and calm, So the Imam addressed him as follows:

O servant of God, you fear death because you do not understand it correctly. Tell me: if your body were soiled with dirt so that you were pained and discomforted and afflicted with running sores, and you knew that a washing in the bathhouse would rid you of all that filth and pain, would you not wish to avail yourself of the bathhouse to cleanse yourself of the dirt? or would you be reluctant to do so and prefer to remain in your polluted state?"

The sick man replied: "O descendant of the Messenger of God! I would definitely prefer to wash myself and become clean."

To this the Imam responded: "Know, then, that death is exactly like the bathhouse. lt represents your last chance to rid yourself of your sins and to purify yourself of evil. If death embraces you now, there can be no doubt that you will be freed of all sorrow and pain and attain everlasting happiness and joy."

Hearing these words of the Imam, the sick man changed completely and a remarkable tranquillity appeared on his face. Then in dignified fashion, he surrendered himself to death, in the shroud he had drawn around himself, full of hope in God's mercy. He closed his eyes which had now seen the truth and hastened to his eternal abode."

Imam Ali (a.s.): "I swear by God that the son of Abu Talib is more at ease with death than a suckling infant with the breast of its mother. Even if I were to be given the whole world and all it contains, I wouId not unjustIy remove the husk of a singIe grain from the mouth of an ant." 

For this pious and strong commander who throughout his life granted the weak and the powerful their rights in equal measure, who showed care for the feeding of his murderer while suffering the pain of his fatal wounds, warfare and struggle represented a means for reform of man, not his destruction.

The vile murderer calculated that he would be able to carry out the assassination of , Ali (a.s.) only when he was standing in worship before his Lord, with the whole of his being effaced in the splendor of the Creator; it was this that enabled him to implement his plan. When he was struck with the wound that severed the cord of his life, Ali bade death welcome like a dear one he had long been awaiting, and said:

"I am free, by the Lord of the Ka'ba! I have no fear if death should carry me off or death should befall me."

The relatives and companions who gathered round the bed of , Ali had never seen the same amazing tranquillity that they now saw in that ocean of courage, generosity, justice and piety, as he endured the painful wound that had been inflicted on him.

It may furthermore be said that the one who denies life after death looks on man from only one vantage point: he imagines him to be a creature wandering in the realm of matter and supposes that all of his existence is exhausted by the few passing moments his earthly body spends in this world. Such a view of things implies that the entire destiny of man consists of helpless exposure to a whole range of factors, known and unknown: he enters this world with great pain, maintains himself in it for a few days by enduring all kinds of oppression and injustice, and then finally departs in the embrace of death and annihilation.

Such a life would indeed be miserable, and to remain in the world under such circumstances would be painful. Whoever reaches this distressing conclusion about the destiny of man must view the nature of existence itself in the same way. For in his opinion it is not only whose life is spent in the whirlpool of pointlessness and injustice; whatever comes into existence must also traverse the path of meaninglessness and oppression until the moment of its annihilation. All things are engaged in injustice: whether it be man in his struggle for survival, an insect that inflicts a sting, or the drops of a rainstorm that destructively beat down on a hut. To take matters still further, this would mean that this transitory world lacks all legitimacy , that it is simply an assemblage of absurdity and injustice.

This is the view of the person who has severed his link with the eternal and everlasting being that is the source of all existence, and who thereby commits an error for which he must pay the price.

With such a person, sickness, deprivation, the inability to fulfil wishes and attain goals (or the loss of them after attaining them), fear of a dark and unknown future - all these serve to break his spirit and torment him.

***Victor Hugo says: "If man thinks that he is faced with annihilation, that absolute non-being awaits him after this life, life itself will have absolutely no meaning for him. That which makes the life of man pIeasant and enjoyabIe, makes his Iabor joyfuI, gives warmth to his heart, and broadens the horizons of his vision, is none other than what revelation and religion give man - belief in an eternal world, faith in the immortality of man, the conviction that 'you, O man, are not destined to non-being; you are greater than this world, which is nothing more than a small and impermanent nesting-place for you, a cradle for your infancy - the era of your splendor and greatness still Iies ahead."'

The feeling of pointlessness, the lack of belief in the occurrence of resurrection and reckoning after this earthly existence, has become a source of crushing fear for man in this age of the progress of science and technology. With the strong inclination to material life that results from the one-sided development of man's capacities, he has now come to regard it as his ultimate goal.

All the innovations that are meant to protect man from so many dangers and errors, to liberate him from fetters and restrictions, have in fact robbed him of peace and tranquillity and cast him into the whirlpool of anxiety. Our world has become a stage on which men rush madly forward in a single direction, for the sake of prosperity and power which they have made the source of their happiness and the aim of their strivings.

The result of this constricted view of things, the belief that the world has no owner, that man wanders through these ruins accountable to no one, is that the world is filled with fear and rapine. The smell of blood rises up from every corner of this abode of terror. This is the state of affairs that man has now reached; he is no longer himself, but a being filled with greed, cupidity, hatred and envy. It is unclear how matters will proceed. The emergence of new schools of philosophy is in itself a sign of the painful predicament in which man finds himself and of the intellectual and spiritual vacuum.

A psychiatrist writes: "Two thirds of the patients that have come to me from all over the world are educated and successful people who are tormented by a great pain - the feeling that life is pointless, meaningless, and incomprehensible. The reason is that as a result of technology, the stagnation of beliefs, shortsightedness and prejudice, twentieth century man has become irreligious. ln bewilderment he searches for his soul, but he will have no peace until he rediscovers religion. Lack of religion is the cause for the emptiness and meaninglessness of life."

Yes, it is the fear of one's deeds that causes men to stand in terror of death. In this connection, the Qur'an remarks concerning the Jews:

(62: 6-8)   Say: "O ye that stand on Judaism! If ye think that ye are friends to Allah, to the exclusion of (other) men, then express your desires for death, if ye are truthful!"

But never will they express their desire (for death), because of the (deeds) their hands have sent on before them! And Allah knows well those that do wrong!

Say: "The death from which ye flee will truly overtake you: Then will ye be sent back to the Knower of things secret and open: And He will tell you (the truth of) the things that ye did!"

 

Fruitless lives  

(16: 20-21)   Those whom they invoke besides Allah create nothing and are themselves created.

(They are things) dead, lifeless: Nor do they know when they will be raised up.

(30: 52)   O Messenger, you can not make these people whose hearts are dead hear through the word of truth, nor can you convey your summons to these deniers who avert their faces.

 

Immortal lives  

(2: 154)   And say not of those who are slain in the way of Allah: "They are dead." Nay, they are living though ye perceive (it) not.

 

The Effectiveness of Faith  

(6: 48)   We send the apostles only to give good news and to warn: So those who believe and mend (their lives), --upon them shall be no fear, nor shall they grieve.

(10: 9)   Those who believe, and work righteousness, --their Lord will guide them because of their Faith: Beneath them will flow rivers in Gardens of Bliss.

(2: 257)   Allah is the Protector of those who have faith. From the depths of darkness He will lead them forth into light. of those who reject faith the patrons are the Evil ones: From light they will lead them forth into the depths of darkness. They will be Companions of the Fire, to dwell therein (forever).

(45: 23)   Then seest thou such a one as takes as his god his own vain desire? Allah has, knowing (him as such), left him astray, and sealed his hearing and his heart (and understanding), and put a cover on his sight. Who, then, will guide him after Allah (has withdrawn Guidance)? Will ye not then receive admonition?

(9: 38)   O ye who believe! What is the matter with you, that, when ye are asked to go forth in the Cause of Allah, ye cling heavily to the earth? Do ye prefer the life of this world to the Hereafter? But little is the comfort of this life, as compared with the Hereafter.

 

Resurrection, a Manifestation of God's Far-reaching Wisdom  

(3: 109)   To Allah belongs all that is in the heavens and on earth: To Him do all questions go back (for decision).

(42: 53)   The Way of Allah, to Whom belongs whatever is in the heavens and whatever is on earth. Behold (how) all affairs tend towards Allah!

(10: 4)   To Him will be your return--of all of you. The promise of Allah is true and sure. It is He Who beginneth the process of creation, and repeateth it, that He may reward with justice those who believe and work righteousness; but those who reject Him will have draughts of boiling fluids, and a Penalty grievous, because they did reject Him.

(28: 27)   He said: "I intend to wed one of these my daughters to thee, on condition that thou serve me for eight years; but if thou complete ten years, it will be (grace) from thee. But I intend not to place thee under a difficulty: Thou wilt find me, indeed if Allah wills, one of the righteous."

(3: 191)   Men who celebrate the praises of Allah, standing, sitting, and lying down on their sides, and contemplate the (wonders of) creation in the heavens and earth, (with the thought): "Our Lord! Not for naught hast Thou created (all) this! Glory to Thee! Give us Salvation from the penalty of the Fire."

(44: 38-39)   We created not the heavens, the earth, and all between them, merely in (idle) sport:

We created them not except for just ends: But most of them do not understand.

(35: 15)   O ye men! It is ye that have need of Allah: But Allah is the one Free of all wants, Worthy of all praise.

(15: 25)   Assuredly it is thy Lord Who will gather them together: For He is Perfect in Wisdom and Knowledge.

(84: 6)   O thou man! Verily thou art ever toiling on towards thy Lord--painfully toiling, --but thou shalt meet Him.

(53:42)   That to thy Lord is the final Goal:

(6: 61-62)   He is the Irresistible, (watching) from above over His worshippers, and He sets guardians over you. At length, when death approaches one of you, Our angels take his soul, and they never fail in their duty.

Then are men returned unto Allah, their Protector, the (only) Reality: Is not his the Command? And he is the Swiftest in taking account.

(3: 77)   As for those who sell the faith they owe to Allah and their own plighted word for a small price, they shall have no portion in the Hereafter: Nor will Allah (deign to) speak to them or look at them on the Day of Judgement, nor will He cleanse them (of sin): They shall have a grievous Penalty.

(80: 38-42)   Some Faces that Day will be beaming, Laughing, rejoicing. And other faces that Day will be dust stained; Blackness will cover them: Such will be the Rejecters of Allah, the Doers of Iniquity. #

 

Imam Ali (a.s.) : 'The world is a place of passage and the hereafter a place of abode."

 

Resurrection, a Manifestation of Divine Justice  

(45: 21-22)   What! Do those who seek after evil ways think that We shall hold them equal with those believe and do Righteous deeds, --that equal will be their life and their death? Ill is the judgment that they make. Allah created the heavens and the earth for just ends, and in order that each soul may find the recompense of what it has earned, and none of them be wronged.

 

Imam Ali (a.s.) : "The world is a dwelling the inhabitants of which are overcome by sorrow and pain. It is a world well-know for its deceit and trickery and lacking in all stability. Those who enter this dweIIing wiII never enioy safety or tranquiIIity. Its circumstances are constantly changing, and its pleasures are reprehensible and blameworthy. Repose and tranquillity are nowhere to be found in it. Every instant it fires the arrow of disaster at man, before finally despatching him to the jaws of death and destruction."

 

The Requital of Deeds  

(39: 26)   So Allah gave them a taste of humiliation in the present life, but greater is the Punishment of the Hereafter, if they only knew!

(74: 38)   Every soul will be (held) in pledge for its deeds.

 

Imam Sajjad (a.s.) : "O God, I know that there is no cruelty or oppression in any of your decrees or commands, and that you do not hasten to punish anyone, for only he hastens to perform an act who fears he may miss the opportunity, and only he who is weak and impotent feeIs the need to commit oppression and cruelty. You, O Creator, are pure and exalted above both these defects."

 

(29: 64)   What is the life of this world but amusement and play? But verily the Home in the Hereafter, --that is life indeed, if they but knew.

(89: 27)    (To the righteous soul will be said:) "O (thou) soul, in (complete) rest and satisfaction!

(89: 28)    "Come back thou to thy Lord, --well pleased (thyself) and well pleasing unto Him!

(75: 12)    Before thy Lord (alone), that Day will be the place of rest.

(96:8)    Verily, to thy Lord is the return (of all).

(19: 93)    Not one of the beings in the heavens and the earth but must come to (Allah) Most Gracious as a servant.

(19: 94)    He does take an account of them (all), and hath numbered them (all) exactly.

(19: 95)    And every one of them will come to Him singly on the Day of Judgment.

 

The Desire for Immortality  

(14: 47)    Never think that Allah would fail His apostles in His promise: For Allah is Exalted in Power, --the Lord of Retribution.

(14: 48)   One day the Earth will be changed to a different Earth, and so will be the Heavens, and (men) will be marshalled forth, before Allah, the One, the Irresistible;

(14: 49)   And thou wily see the Sinners that day bound together in fetters; --

(14: 50)   Their garments of liquid pitch, and their faces covered with Fire;

(14: 51)   That Allah may require each soul according to its deserts; and verily Allah is Swift in calling to account.

(14: 52)   Here is a Message for mankind: Let them take warning therefrom, and let them know that He is (no other than) one God: Let men of understanding take heed.

 

Scientific Indications of Resurrection  

(20: 55)   From the (earth) did We create you, and into it shall We return you, and from it shall We bring you out once again.

(50: 2-4)   But they wonder that there has come to them a Warner from among themselves. So the Unbelievers say: "This is a wonderful thing! What! When we die and become dust, (shall we live again?) That is a (sort of) Return far (from our understanding)." We already know how much of them the earth takes away: With Us is a Record Guarding (the full account).

 

When the Prophet of lslam(s.a.w.), expounded the topic of resurrection to the pagan Arabs, a Bedouin by the name of Ubayy b. Khalaf picked up a decayed bone and set out for Medina to visit the Prophet. ln the hope of refuting the arguments of the Prophet and the logic of the Qur'an on which they were based, he raised up the bone, as if it were a valuable and convincing piece of evidence, and crumbled it to dust, scattering the pieces in the air. Then, he addressed to the Prophet these crude, unadorned words, inspired by his rebelliousness and ignorance: "Who will restore to life the scattered particles of this rotten bone?"

He beIieved that he wouId thus be abIe to refute the arguments of the Prophet and to destroy the belief of others in resurrection of the dead. His ignorant mode of thought prevented him from having any correct notion of the creation of being so that he imagined that the scattered particles of a decayed bone could not possibly be brought back to life. He obstinately maintained that the reassembling of the countless particles of the body was unacceptable to man's reason.

The Qur'an replied with this convincing argument based on persuasive logic:

(36: 79)   Say, "He will give them life Who created them for the first time! For He is well-versed in every kind of creation!"

(36: 81)   "Is not He Who created the heavens and the earth able to create the like thereof?" --Yea, indeed! For He is the Creator Supreme, of skill and knowledge (infinite)!

(50: 15)   Were We then weary with the first Creation, that they should be in confused doubt about a new Creation?

(75: 3-4)    Does man think that We cannot assemble his bones?

Nay, We are able to put together in perfect order the very tips of his fingers.ResurteCtion Prefigured in This World

(50: 11)    As sustenance for (Allah's) Servants; --and We give (new) life therewith to land that is dead: Thus will be the Resurrection.

(71: 17-18)   "`And Allah has produced you from the earth, growing (gradually),

 And in the End He will return you into the (earth), and raise you forth (again at the Resurrection)?

(22: 4-5)   About the (Evil one) it is decreed that whoever turns to him for friendship, him will he lead astray, and he will guide him to the Penalty of the Fire. O mankind! If ye have a doubt about the Resurrection, (consider) that We created you out of dust, then out of sperm, then out of a leech like clot; then out of a morsel of flesh, partly formed and partly unformed, in order that We may manifest (Our Power) to you; and We cause whom We will to rest in the wombs for an appointed term, then do We bring you out as babes, then (foster you) that ye may reach your age of full strength; and some of you are called to die, and some are sent back to the feeblest old age, so that they know nothing after having known (much). And (further), thou seest the earth barren and lifeless, but when We pour down rain on it, it is stirred (to life), it swells, and it puts forth every kind of beautiful growth (in pairs).

(89: 5-8)   Is there (not) in these an adjuration (or evidence) for those who understand?

Seest thou not how thy Lord dealt with the Ad (people), --

 of the (city of) Iram, with lofty pillars,

The like of which were not produced in (all) the land?

(20: 55)   From the (earth) did We create you, and into it shall We return you, and from it shall We bring you out once again.

Someone asked Imam Sadiq(a.s.) "Does a corpse decay?" He answered: "Yes, to such a degree that not a single trace remains of the flesh or the bones. The only thing that does not decay is the earth out of which it was created. It moves about freely in the tomb until it is created anew, as it was the first time."

What the lmam meant by free motion in the tomb was probably the activity of the atoms of the body, for electrons revolve constantly around their central core. After the cells die and the body rots in the grave, the atoms that once composed the body persist and are preserved in an unending circular motion.

 

(75: 36-40)   Does Man think that he will be left uncontrolled, (without purpose)? Was he not a drop of sperm emitted (in lowly form)? Then did he become a leech like clot; then did (Allah) make and fashion (him) in due proportion. And of him He made two sexes, male and female. Has not He, (the same), the power to give life to the dead?

 

Miraculous Dimensions of Existence  

(42: 29)   And among His Signs is the creation of the heavens and the earth and the living creatures that He has scattered through them: And He has power to gather them together when He Wills.

(16: 38)   They swear their strongest oaths by Allah, that Allah will not raise up those who die: Nay, but it is a promise (binding) on Him in truth: But most among mankind realize it not.

(64: 7)   The Unbelievers think that they will not be raised up (for Judgment). Say: "Yea, by my Lord, ye shall surly be raised up: Then shall ye be told (the truth) of all that ye did. And that is easy for Allah."

(46: 33)   See they not that Allah, Who created the heavens and the earth, and never wearied with their creation, is able to give life to the dead? Yea, verily He has power over all things.

(36: 79)   Say, "He will give them life Who created them for the first time! For He is well-versed in every kind of creation! --

(56: 57)   It is We Who have Created you: Why will ye not witness the Truth?

(56: 58)   Do ye then see? --The (human Seed) that ye throw out, --

(56: 59)   Is it ye that created it, or are We the Creators?

(56: 60)   We have decreed Death to be your common lot, and We are not to be frustrated

(56: 61)   From changing your Forms and creating you (again) in (Forms) that ye know not.

(56: 62)   And ye certainly know already the first form of creation: Why then do ye not celebrate His praises?

(30: 27)   It is He Who begins (the process of) creation; then repeats it; and for Him it is most easy. To Him belongs the loftiest similitude (we can think of) in the heavens and the earth: For He is Exalted in Might, Full of Wisdom.

(76: 1)   SURA 76. Dahr, or Time: or Insan, or Man. In the name of Allah, Most Gracious, Most Merciful. Has there not been over Man a long period of Time, when he was nothing--(not even) mentioned?

(76: 2)  Verily We created Man from a drop of mingled sperm, in order to try him: So We gave him (the gifts) of Hearing and Sight.

(17: 85)   They ask thee concerning the Spirit (of inspiration). Say: "The Spirit (cometh) by command of my Lord: of knowledge it is only a little that is communicated to you, (O men!)"

(23: 12)   Man We did create from a quintessence (of clay);

(23: 13)   Then We placed him as (a drop of) sperm in a place of rest, firmly fixed;

(23: 14)  Then We made the sperm into a clot of congealed blood; then of that clot We made a (foetus) lump; then We made out of that lump bones and clothed the bones with flesh; then We developed out of it another creature. So blesses be Allah, the Best to create!

(32: 9)   But He fashioned him in due proportion, and breathed into him something of His spirit. And He gave you (the faculties of) hearing and sight and feeling (and understanding): Little thanks do ye give!

(15: 29)   "When I have fashioned him (in due proportion) and breathed into him of My spirit, fall ye down in obeisance unto him."

 

The Sovereignty of the Spirit  

(91: 7)   By the Soul, and the proportion and order given to it;

(91: 8)   And its enlightenment as to its wrong and its right; --

 

Imam Ali(a.s.) : "O people, we have been created to live eternally, not to perish. However, you will change your place of residence, and move forward from one stage to another. Make provision, then, for the world to which you will go after this transient abode and in which you will reside eternally."

 

Sleep is a return of man's spirit to his inner being  

(39: 42)   It is Allah that takes the souls (of men) at death; and those that die not (He takes) during their sleep: Those on whom He has passed the decree of death, He keeps back (from returning to life), but the rest He sends (to their bodies) for a term appointed. Verily in this are Signs for those who reflect.

 

The Ineluctable Final Moment of All Things  

(30: 8)   Do they not reflect in their own minds? Not for just ends and for a term appointed, did Allah create the heavens and the earth, and all between them: Yet are there truly many among men who deny the meeting with their Lord (at the Resurrection)!

(22: 1)   In the name of Allah, Most Gracious, Most Merciful. O mankind! Fear your Lord! For the convulsion of the Hour (of Judgment) will be a thing terrible!

(22: 2)   The Day ye shall see it, every mother giving suck shall forget her suckling babe, and every pregnant female shall drop her load (unformed): Thou shalt see mankind as in a drunken riot, yet not drunk: But dreadful will be the Wrath of Allah.

(56: 4)   When the earth will be shaken to its depths,

(56: 5)   And the mountains shall be crumbled to atoms,

(56: 6)   Becoming dust scattered abroad,

(75: 6)   He questions: "When is the Day of Resurrection?"

(75: 7)   At length, when the Sight is dazed,

(75: 8)   And the moon is buried in darkness.

(75: 9)   And the sun and the moon are joined together, --

(75: 10)   That Day will Man say: "Where is the refuge?"

(82: 2)   When the Stars are scattered;

(21: 104)   The Day that We roll up the heavens like a scroll rolled up for books (completed), --Even as We produced the first Creation, so shall we produce a new one: A promise We have undertaken: Truly shall We fulfill it.

(81: 6)   When the oceans boil over with a swell;

(70: 8)   The Day that the sky will be like molten brass,

  The Two Trumpet Blasts of Resurrection  

(39: 68)   The Trumpet will (just) be sounded, when all that are in the heavens and on earth will swoon, except such as it will please Allah (to exempt). Then will a second one be sounded, when, behold, they will be standing and looking on!

(54: 6)   Therefore, (O Prophet,) turn away from them. The Day that the Caller will call (them) to a terrible affair,

(54: 7)   They will come forth, --their eyes humbled--from (their) graves, (torpid) like locusts scattered abroad,

(54: 8)   Hastening, with eyes transfixed, towards the Caller! --"Hard is this Day!", the Unbelievers will say.

(36: 52)   They will say: "Ah! Woe unto us! Who hath raised us up from our beds of repose?" (A voice will say:) "This is what (Allah) Most Gracious had promised. And true was the word of the apostles!"

 

Prophet Muhammad(s.a.w.) : " At that time, some people will be in their own homelands, and some will be travelling. Some will be swallowed up by death as they are about to place a morsel of food in their mouths. Some will be talking to their friends and their souls will be taken from them before they are able to complete their words. In the end death will have overtaken all human beings, but Israfil will continue blowing on his trumpet until all springs and rivers, all buildings, trees, mountains, and oceans, are intermingled and buried in the heart of the earth. As the dead fall to the ground, some will be on their backs, and other will lie facedown. People will still have the food in their mouths the food that death gave them no chance to swallow."

 

God therefore calls on people to awake now in order to avoid the painful fate that ineluctably awaits sinners in the hereafter:

(82: 6)   "O man! What has seduced thee from thy Lord Most Beneficent?"

(42: 47)  Hearken ye to your Lord, before there come a Day which there will be no putting back, because of (the ordainment of) Allah! That Day there will be for you no place of refuge nor will there be for you any room for denial (of your sins)!

 

The Resurrection of Man in Both His Dimensions  

(30: 11)   It is Allah Who begins (the process of) creation; then repeats it; then shall ye be brought back to Him.

(75: 3)   Does man think that We cannot assemble his bones?

(75: 4)   Nay, We are able to put together in perfect order the very tips of his fingers.

(36: 79)   Say, "He will give them life Who created them for the first time! For He is well-versed in every kind of creation! -

 

A Story from the Qur'an  

The Noble Qur'an presents narratives concerning the prophets 'Uzayr and Ibrahim, the Friend of God, each of which includes a living example of bodily resurrection. God clarifies the matter for each of these great prophets by placing before them a concrete example of dead forms being restored to life once the necessary circumstances come to obtain by divine order: the spirit becomes manifest anew in the body so that its life resumes.

we read in the story of 'Uzayr that mounted on his donkey he once came across a ruin in the course of a journey. In that ruin he was confronted by the dreadful sight of the rotting bones of men who had long since died. He plunged deep into thought and asked himself, "How will God bring these back to life?"

At that very moment God took his soul, but one hundred years later He brought him back to life. He asked him, "How long have you been here?" He immediately answered, "one day or less."

'Uzayr was then informed that he had been in that place for a hundred years, lying lifeless on the ground exactly where he had fallen. He was instructed to look at his donkey, and saw that its body was thoroughly decomposed: then God brought it back life.

In the story of 'Uzayr, we also see that in order to demonstrate the limitlessness of His power God preserved water and foodstuffs intact for a hundred years, objects that decay or vaporise more quickly than living beings on account of their exposure to natural factors such as heat, sunlight, wind and dust. He addressed 'Uzayr as follows:

(2: 259)   Or (take) the similitude of one who passed by a hamlet, all in ruins to its roofs. He said: "Oh! How shall Allah bring it (ever) to life, after (this) its death?" But Allah caused him to die for a hundred years, then raised him up (again). He said: "How long didst thou tarry (thus)?" He said: "(Perhaps) a day or part of a day." He said: "Nay, thou hast tarried thus a hundred years; but look at thy food and thy drink; they show no signs of age; and look at thy donkey: and that We may make of thee a Sign unto the people, look further at the bones, how We bring them together and clothe them with flesh." When this was shown clearly to him, he said: "I know that Allah hath power over all things."

 

The Qur'an depicts another concrete instance of bodily resurrection in one of the narratives concerning Ibrahim(a.s.). It telIs with the utmost clarity how lbrahim witnessed with his own eyes the reassembling of the scattered particles of a body:

 

(2: 260)   Behold! Abraham said: "My Lord! Show me how Thou givest life to the dead." He said: "Dost thou not then believe?" He said: "Yea! But to satisfy my own understanding." He said: "Take four birds; tame them to turn to thee: put a portion of them on every hill, and call to them: they will come to thee (flying) with speed. Then know that Allah is Exalted in Power, Wise."

 

Ibrahim Was rationally and logically convinced of the truth of resurrection, but he wished also to witness it in sensory fashion. He posed the very wise question of how the dead are brought back to life.

Ibrahim believed in the principle of resurrection and the renewal of life, but he wished also to understand how the dead are brought back to life, to know it directly by means of a concrete example, and to satisfy his inner feelings by means of sensory experience.

After lbrahim witnessed that remarkable scene, he was instructed to ponder upon it and to realize that God is capable of all things and that given His infinite knowledge and power it is a small matter for Him to identify and reassemble the scattered particles of the dead.

Imam Sajjad(a.s.) : "At the time of resurrection men's bodies will grow out of the ground like plants. The particles that were transformed into earth will rejoin each other, through the will and the power of God, so that if even a thousand people should have been buried in the same grave and their flesh and their rotting bones intermingled, they will separate on the day of resurrection; the earthly remains of each dead person will be quite distinct.

 

(22: 6)   This is so, because Allah is the reality: It is He Who gives life to the dead, and it is He Who has Power over all things.

(7: 29)   Say: "My Lord hath commanded justice; and that ye set your whole selves (to Him) at every time and place of prayer, and call upon Him, making your devotion sincere as in His sight: Such as He created you in the beginning, so shall ye return."

(14: 48)   One day the Earth will be changed to a different Earth, and so will be the Heavens, and (men) will be marshalled forth, before Allah, the one, the Irresistible;

(41: 20)   At length, when they reach the (Fire), their hearing, their sight, and their skins will bear witness against them, as to (all) their deeds.

(41: 21)   They will say to their skins: "Why bear ye witness against us?" They will say: "Allah hath given us speech, --(He) Who giveth speech to everything: He created you for the first time, and unto Him were ye to return.

Imam Ali(a.s.) : "Matters will succeed each other and ages will pass away, one after the other, until resurrection finally arrives. Then God will bring men forth from the pits of their tombs, from the nests of ravenous birds, from the lairs of wild animals, and from battlefields. They will hasten toward the divine presence, in obedience to God's command, to be sent on to their eternal abode. They will stand before Him, silent and in groups. Although their numbers will be vast, none of them will be hidden from God's limitless knowledge and penetrating vision.

 

(4: 56)   Those who reject Our Signs, We shall soon cast into the Fire: As often as their skins are roasted through, We shall change them for fresh skins, that they may taste the Penalty: For Allah is Exalted in Power, Wise.

 

Someone once asked Imam Sadiq what sin those various skins had committed to make them deserving of chastisement. He answered that from one point of view they are the same as the original skill and from another point of view different from them. The man then asked him to explain the matter further by means of a comparison. The Imam said: "Have you ever seen someone break a brick, and then pour it in a mold and restore it to its original shape? From one point of view the second brick is identical with the first, and from another point of view it is different from it."

(34: 7)   The Unbelievers say (in ridicule): "Shall we point out to you a man that will tell you, when ye are all scattered to pieces in disintegration, that ye shall (then be raised) in a New Creation?

(34: 8)   "Has he invented a falsehood against Allah, or has a spirit (seized) him?" --Nay, it is those who believe not in the Hereafter, that are in (real) Penalty, and in farthest Error.

(9: 72)   Allah hath promised to Believers, men and women, Gardens under which rivers flow, to dwell therein, and beautiful mansions in Gardens of everlasting bliss. But the greatest bliss is the Good Pleasure of Allah: That is the supreme felicity.

 

The Limited Capacity of the Earth  

(14: 48)   One day the Earth will be changed to a different Earth, and so will be the Heavens, and (men) will be marshalled forth, before Allah, the one, the Irresistible;

 

Characteristics of the Hereafter  

Imam Ali(a.s.) : "Today is the day of work, not the day of accounting; tomorrow is the day of accounting, not the day of work."

(13: 35)   The parable of the Garden which the righteous are promised! --Beneath it flow rivers: Perpetual is the enjoyment thereof and the shade therein: Such is the End of the Righteous; and the End of Unbelievers is the Fire.

(32: 17)   Now no person knows what delights of the eye are kept hidden (in reserve) for them--as a reward for their (good) Deeds.

(43: 71)   To them will be passed round, dishes and goblets of gold: There will be there all that the souls could desire, all that the eyes could delight in: And ye shall abide therein (for aye).

(16: 40)   For to anything which We have willed, We but say the Word, "Be", and it is.Security and Peace

 

(39: 34)   They shall have all that they wish for, in the presence of their Lord: Such is the reward of those who do good:

(15: 45)   The righteous (will be) amid Gardens and fountains (of clear flowing water).

(15: 46)    (Their greeting will be): "Enter ye here in Peace and Security."

(15: 47)    And We shall remove from their hearts any lurking sense of injury: (They will be) brothers (joyfully) facing each other on thrones (of dignity).

(15: 48)    There no sense of fatigue shall touch them, nor shall they (ever) be asked to leave.

(6: 127)   For them will be a Home of Peace in the presence of their Lord: He will be their Friend, because they practiced (righteousness).

 

Awesome Torment and Shattering Punishment  

(22: 6)   (It is) the Fire of (the Wrath of) Allah kindled (to a blaze),

(22: 7)   The which doth mount (right) to the Hearts:

(14: 17)   In gulps will he sip it, but never will he be near swallowing it down his throat: Death will come to him from every quarter, yet will he not die: And in front of him will be a chastisement unrelenting.

 

Imam Ali(a.s.) said the following in the Du'a-yi Kumayl concerning God's wrathful punishment and the terrifying spectacle of eternal torment:

"However great and fearsome be the torments and trials of this world, they are like a game when compared to the torment and punishment of the hereafter. The hardships and pains of this world are slight and of limited duration, but punishment in the hereafter lasts for all eternity. No clemency or commutation will be available to those who have earned that punishment, for the punishment is a fire  kindled by God's wrath, anger and vengeance. So grievous is that torment that neither the heavens nor the earth can endure it."

 

(25: 65)  Those who say, "Our Lord! Avert from us the Wrath of Hell, for its Wrath is indeed an affliction grievous, --

(114: 1)    Nas, or Mankind. In the name of Allah, Most Gracious, Most Merciful. Say: I seek refuge with the Lord and Cherisher of Mankind,

(114: 2)   The King (or Ruler) of Mankind,

(114: 3)   The Allah (or Judge) of Mankind, --

(114: 4)    From the mischief of the Whisperer (of Evil), who withdraws (after his whisper), --

(114: 5)   (The same) who whispers into the hearts of Mankind, --

(114: 6)    Among Jinns and among Men.

(2: 268)   The Evil one threatens you with poverty and bids you to conduct unseemly. Allah promiseth you His forgiveness and bounties. And Allah careth for all and He knoweth all things.

(10: 53)   They seek to be informed by thee: "Is that true?" Say: "Aye! By my Lord! It is the vary truth! And ye cannot frustrate it!"

(10: 54)   Every soul that hath sinned, if it possessed all that is on earth, would fain give it in ransom: They would declare (their) repentance when they see the Penalty: But the judgment between them will be with justice, and no wrong will be done unto them.

(10: 55)   Is it not (the case) that to Allah belongeth whatever is in the heavens and on earth? Is it not (the case) that Allah's promise is assuredly true? Yet most of them understand not.

(10: 56)   It is He who giveth life and who taketh it, and to Him shall ye all be brought back.

 

Imam Ali(a.s.) : "If God gives despite to the oppressor, his punishment is never cancelled. Not only are his comings and goings under God's surveiIIance; He watches his guIIet cIoseIy and what passes down it. "I swear by God that if my hands and feet were to be chained, and I were made to turn back and forth, night and day, on a bed of thorns, I would prefer it to meeting God and His Messenger on the day of resurrection as one who had oppressed people and usurped their wealth."

 

Fear of one's Deeds  

Imam Ali(a.s.) : "Do not consider even the purest member of this community as safe from divine punishment, for the Qur'an tells us, 'it is only those who stand to lose that feel safe against God's punishment.' Likewise, do not cause the most evil of men to despair of God's mercy and favor, for God says, 'only the unbelieving people despair of God's mercy...'"

Imam Musa b. Jafar(a.s.) : "No one possesses true faith unless he both fears and hopes. The fear and hope of such a one is grounded in knowledge and awareness."

 

(34: 28)   We have not sent thee but as a universal (Messenger) to men, giving them glad tidings, and warning them (against sin), but most men understand not.

(10: 31)   Say: "Who is it that sustains you (in life) from the sky and from the earth? Or who is it that has power over hearing and sight? And who is it that brings out the living from the dead and the dead from the living? And who is it that rules and regulates all affairs?" They will soon say, "Allah". Say, "Will ye not then show piety (to Him)?

 

"Abu Dharr al-Ghifari, the noble companion of the Messenger of God(s.a.w.), whose heart overflowed with faith and sincere devotion to God, was troubled after the death of his son by anxiety over his fate and uncertainty whether he had truly joined the ranks of the blessed or been given a place among the damned.

Coming to his son's grave full of this painful anxiety, he placed his hands on the grave and said: "O son, may God embrace you in His infinite mercy! While you were in this world you treated me well, and now that you have left this world, I declare myself well pleased with you. I distress, for I have no need of any but God. Were it not for the question of the hereafter and an eternal abode, I would be content to be in your place. It is anxiety over your fate for all eternity in the hereafter prevents me from mourning your death. I swear to God that I am weeping not out of sorrow at your death but because of the stages you must now traverse in the hereafter. Would that I knew what you have said and what you have been told after your death!

He then turned toward God and addressed Him as follows: "O God, I absolve him from whatever obligations to me as his father you placed upon him, so absolve him too from whatever obligations toward yourself you placed upon him. Such generosity becomes You better than it becomes me."

 

The Dissolution of Ties  

(2: 166)   Then would those who are followed clear themselves of those who follow (them): They would see the penalty, and all relations between them would be cut off.

 

Hisham b. Hakam asked Imam Sadiq(a.s.) : "Will the spirit dissolve after it has quit the bodily frame, or will it remain in existence unchanging?"

The lmam answered: "Yes, the spirit will remain as it is until the trumpet of resurrection is sounded. Then all things will be voided. Neither sense will remain, nor anything to be sensed."

 

(50: 22)   (It will be said:) "Thou wast heedless of this; now have We removed thy veil, and sharp is thy sight this day!"

(82: 19)  (It will be) the Day when no soul shall have power (to do) aught for another: For the Command, that Day, will be (wholly) with Allah.

(40: 16)   The Day whereon they will (all) come forth: Not a single thing concerning them is hidden from Allah. Whose will be the Dominion that Day? That of Allah, the One, the Irresistible!

 

Does the paradise and hellfire exist or they will be created at the time of resurrection?  

(3: 131)   Fear the Fire, which is prepared for those who reject Faith:

(3: 133)   Be quick in the race for forgiveness from your Lord, and for a Garden whose width is that (of the whole) of the heavens and of the earth, prepared for the righteous, --

(53: 13)    For indeed he saw him at a second descent,

(53: 14)   Near the Lote tree beyond which none can pass:

(53: 15)   Near it is the Garden of Abode.

 

Compensating for our Sins  

In just the same way that numerous bodily sicknesses can be cured, the spirit can be cured of its afflictions. Islam has pointed the way to the cure by summoning man to repentance and calling on him to return to piety, virtue, and true happiness; it promises him in return the favor and mercy of God.

When the penitent thus prepare themselves to obey divine command and begin to purify their spirits, the black pages of sin are removed from the record of their deeds and only the golden pages of virtue and goodness remain. This is the meaning of God's words:

(25: 70)   Unless he repents, believes, and works righteous deeds, for Allah will change the evil of such persons into good, and Allah is oft-Forgiving, Most Merciful.

 

Imam Sajjad(a.s.) thus addresses God in the prayer of Abu Hamza:

"O God, when I was drawn to sinning and disobeying you, I did not sin in denial of Your Lordship, nor did I act thus because I took Your commands lightly. I did not belittle Your punishment, nor did I disregard Your threat of requital. Sin presented itself before me, my concupiscent soul deluded me, and passion prevailed over me."

(4: 18)    Of no effect is the repentance of those who continue to do evil, until death faces one of them, and he says: "Now have I repented indeed;" Nor of those who die rejecting Faith: For them have We prepared a punishment most grievous.

 

Once someone said in the presence of Imam Ali(a.s.), in an offhand and careless fashion, "I seek the forgiveness of God." The Imam said to him: "May your mother weep for you! Do you know what it is to seek the forgiveness of God? Seeking forgiveness of God is the station of those of high rank. lt appears to be but a word, but it includes six aspects. The first is regret for what has been done; the second is firm resolve to abandon sinning in future; the third is restoring to others whatever rights of theirs You may have usurped, in such a way that when you meet your Creator they will have no claim in you; the fourth is that you perform whatever obligatory acts of worship you may have neglected; the fifth is that you cleanse with the tears of regret the illicit flesh that grew on your body while you were sinning; and the sixth is that just as you tasted the pleasure of sin and disobedience, you now taste the hardship and rigor of worship and obedience. Only when you have completed all of these six may you say, 'I seek forgiveness of God.'"

(2: 279)   If ye do not, take notice of war from Allah and His Apostle: But if ye turn back, ye shall have your capital sums: Deal not unjustly, and ye shall not be dealt with unjustly.

(2: 280)   If the debtor is in a difficulty, grant him time till it is easy for him to repay. But if ye remit it by way of charity, that is best for you if ye only knew.

 

The Advantages Bestowed by Repentance  

(3: 135)   And those who, having done something to be ashamed of, or wronged their own souls, earnestly bring Allah to mind, and ask for forgiveness for their sins, --and who can forgive sins except Allah? --And are never obstinate in persisting knowingly in (the wrong) they have done.

(3: 16)   (Namely), those who say: "Our Lord! We have indeed believed: Forgive us, then, our sins, and save us from the agony of the Fire;" --

(24: 31)   And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! Turn ye all together towards Allah, that ye may attain Bliss.

(66: 8)   O ye who believe! Turn to Allah with sincere repentance: In the hope that your Lord will remove from you your ills and admit you to Gardens beneath which Rivers flow, --the Day that Allah will not permit to be humiliated the Prophet and those who believe with him. Their Light will run forward before them and by their right hands, while they say, "Our Lord! Perfect our Light for us, and grant us Forgiveness: For Thou hast power over all things.

 

"Imam Ali(a.s.), regarded the avoidance of contamination by sin as an important factor in attaining nobility and dignity of character. For he said: "Whoever claims nobility and dignity for his person will not abase it with vice and sin."

Imam Ali(a.s.), warns us as follows: "O servants of God, prepare yourselves now to work good. For your tongues suffer no impediment, your bodies are sound, and limbs are obedient. The field of action is open before all of you."

Imam Sadiq(a.s.), similarly said: "The life of man does not amount to more than an instant. What is past is now non-existent; you do not feel its pleasure or pain. As for what is yet to come, you do not know what it is. The true and precious capital of your life are those few instants you presently enjoy. Master, then, your soul, and strive to redeem yourself and attain salvation; be steadfast in enduring the rigor of worshipping God and obeying His commandments; and preserve your self from the pollution of sin and disobedience to God."

Prophet Muhammad(s.a.w.) : "O servants of God, you are Iike the sick, and tne Creator of the world is like a physician. The interest and welfare of the sick lie in those things that the physician does in accordance with his knowledge, not in those things that the sick crave for. Surrender to God's commands in order to join the ranks of the saved."

Imam Sadiq(a.s.) : "Restrain your soul from what harms it before death overtakes you. Strive to keep your soul free in just the same way that you strive to earn your livelihood. For your soul is hostage to your deeds, and only your efforts can set it free."

Imam Ali(a.s.) : "Tame your rebellious and transgressing soul by abandoning the habit of sin; compel it to obey God's commands; and impose on it the burden of compensating for its violations. Then adorn it with moral and spiritual virtues and keep it free from the pollution of sin."

Imam Sajjad(a.s.) : "O God, if You wish, forgive us by virtue of Your kindness, and if You wish, punish us by virtue of Your justice. Then show us Your favor, envelop us in Your pardon, and keep us safe in Your refuge from all torment. You know well that We cannot endure Your justice or withstand the chastisement that we merit; none can attain salvation except through Your forgiveness and generosity.

When we sinned against You, Satan rejoiced; now that we have severed our links with him and turned toward You, do not abandon us or drive us away."

 

Man's Situation in the Intermediate Realm  

The present existence of an intermediate realm and of separate destinations there for the virtuous and the wicked is a well-founded religious belief. There can be no doubt that after death the spirits of men - the only element within them that is truly essential - are transferred to the vast expanse of the non-material world. The intermediate realm is the first stage reached by man after his migration from the world. He pauses there in the course of his journey to the meeting with God. He enters a realm with its own specific characteristics and properties, remaining there until the coming of resurrection.

A further change then brings about the transformation of the intermediate realm, and man enters the plain of resurrection, the next stage in his journey toward God.

A limit or boundary separating two things is called barzakh in Arabic, which explains why the intermediate realm that separates the temporary and evanescent life of this world from the eternal life of the hereafter is also called barzakh.

(23: 100)   "In order that I may work righteousness in the things I neglected." --"By no means! It is but a word he says." --Before them is a Partition till the Day they are raised up.

(3: 169)  Think not of those who are slain in Allah's way as dead. Nay, they live, finding their sustenance in the Presence of their Lord;

(9: 111)   Allah hath purchased of the Believers their persons and their goods; for theirs (in return) is the Garden (of Paradise): They fight in His Cause and slay and are slain: A promise binding on Him in Truth, through the Law, the Gospel, and the Qur'an: And who is more faithful to his Covenant than Allah? Then rejoice in the bargain which ye have concluded: That is the achievement supreme.

(9: 49)   Among them is (many) a man who says: "Grant me exception and draw me not into trial." Have they not fallen into trial already? And indeed Hell surrounds the Unbelievers (on all sides).

(4: 64)   We sent not an Apostle, but to be obeyed, in accordance with the Will of Allah. If they had only, when they were unjust to themselves, come unto thee and asked Allah's forgiveness, and the Apostle had asked forgiveness for them, they would have found Allah indeed oft-Returning, Most Merciful.

 

One of the companions of Imam Sadiq(a.s.), relates that he once posed him the following question: "O descendant of God's Messenger! When the true believer finds himself on the threshold of death, is he grieved by the taking of his soul?"

The lmam answered: "Never! When the messenger of death comes to take his spirit, he is at first distraught. But then the angel consoles him and says: 'O friend of God, do not distress yourself. I swear by the Lord Who sent Muhammad as His Messenger that we will treat you more kindly and gently than your father. Open your eyes and look at us.' Then the Messenger of God and the other preceptors of religion will appear before him, and the angel entrusted with the task of taking his soul will say to him: 'This is the Prophet and the leaders of religion who will be your friends and companions.' He will then open his eyes partly, and hear God calling him as follows: 'O soul that has found tranquillity in the protection of Muhammad and his pure family, now return to your Lord. You have accepted as truth the authority of the Imams, and because of this you are now happy. Be certain that you have also earned thereby the pleasure of your Lord. Come now and be the companion of My chosen elite, and take up the abode that has been prepared for you in paradise everlasting.' Nothing could be more desirable for the believer at that moment than for his soul to take flight and receive all that it has been promised."

 

The Painful State of the Impure  

The spirits of the impure are meanwhile caught up in terrible darkness and gloom. Overwhelmed by misery and disaster, they mourn their lives of sin. Realizing that neither their relatives nor the material wealth they accumulated can do anything to deliver them, they torment themselves in their wretchedness.

Still more terrible than their fate is that of cruel, vicious and arrogant tyrants. The sighs and laments of their oppressed victims are like so many daggers plunged in their hearts. The specter of those whom they have wronged assaults them mercilessly with constant blame and reproach, augmenting constantly the pain and misery they suffer.

 

The vision of these spectacles of terror is like a tormenting flame consuming the heart of the criminal.

(40: 46)   In front of the Fire will they be brought, morning and evening: And (the Sentence will be) on the Day that Judgment will be established: "Cast ye the People of Pharaoh into the severest Penalty!"

 

In the course of the Battle of Badr, some of the leaders of Quraysh were killed and their bodies were thrown in a pit. After the victory of the Muslim army, the Most Noble Messenger(s.a.w.), leaned over the edge of the pit and addressed them as follows:

"We have attained all that God promised us; are you now convinced of the truth of God's promises?"

Some of the companions then said: "O Messenger of God, you are talking to the dead, to bodies that have been thrown in to a pit; do they understand anything of what you say?"

The Prophet answered them: "They hear more clearly than you do."

One of the companions of Imam Ali(a.s.), said: "Once I left Kufa in the company of the Imam. He stopped in the cemetery at Wadi al-Salam, standing there like someone about to address a gathering. I remained there standing with the Imam until I grew tired and sat down. Another long time passed, and I grew tired of sitting. So I stood up again and remained standing until once again grew tired and sat down. Finally, I arose once more, and said to the Commander of the Faitnful: 'I fear for you, seeing you standing so long; rest a little.' I then spread out my cloak on the ground for the lmam to sit down. He said: 'O Habba! I am standing here engaged in conversation with the believers.' I then asked him: 'Do they also engage in conversation with each other?' 'Yes,' he said. 'Once the veil is lifted you will see them gathered in circles conversing with each other.' I said: , Are you speaking of their bodies or their spirits?' 'Their spirits,' he answered.

Ibrahim b. lshaq recounts that he asked Imam Sadiq(a.s.) : "Where are the souls of the believers?" He answered: "The spirits of the believers are lodged in paradise, where they are given to eat and to drink. They see and visit each other, and they say, 'O Lord, bring about resurrection so that what You have promised us may be fulfilled.  lbrahim next asked: "Where are the spirits of the unbelievers?" He answered: "Their place is in the fire, where they ,are compelled to eat the food of the fire and to drink its drink. They see each other and meet each other and they say, 'O God, do not bring about resurrection lest that which You promised us be fulfilled."'

Abu Basir relates that the question of the spirits of the believers and the Godfearing was once being discussed in the presence of lmam Sadiq(a.s.). The lmam said: "The spirits of the believers meet each other." I asked: "Do they indeed meet each other?" He replied: "Yes, and they talk to each other and recognise each other; when you see someone there, you will say, 'This is so-and-so.'"

Imam Sadiq(a.s.) : "The believer visits his dear ones and relatives, and he sees what he loves, while whatever he dislikes is concealed from him. The unbeliever also visits his dear ones and relatives, but he sees what he hates and dislikes, while whatever he loves is concealed from him.

"Among the believers are those for whom Friday is a day of visiting, and there also those the balance of whose deeds permits them to see them."

Someone reIates that he asked Imam Ali(a.s.), whether the dead are able to visit their relatives. He answered that they are, whereupon the questioner asked: "When and how often?" He answered: "Every week, every month, or every year, depending of spiritual rank and capacity."

The Qur'an speaks in the following terms of the constant torment and punishment that are administered to the evil and corrupt in the intermediate realm:

(40: 46)     In front of the Fire will they be brought, morning and evening: And (the Sentence will be) on the Day that Judgment will be established: "Cast ye the People of Pharaoh into the severest Penalty!"  #

 

 Qur' an similarly says of the blessed:

(19: 62)  They will not there hear any vain discourse, but only salutations of Peace: And they will have therein their sustenance, morning and evening. #

This verse also contains mention of morning and evening, the reference being probably to the morning and evening of the intermediate realm which follow upon the morning and evening of this world. It cannot refer to paradise, because the Qur' an says:

(76: 13)   Reclining in the (Garden) on raised thrones, they will see there neither the sun's (excessive heat) nor (the moon's) excessive cold.

(25: 24)  The Companions of the Garden will be well, that Day, in their abode, and have the fairest of places for repose.  #

 

In the second of these two verses, the word maqil which we have translated as "place of repose" is of particular interest because it refers to a nap taken before noon. lt is true that sleep in the intermediate realm cannot resemble exactly sleep in this world, but it is nonetheless different from what will prevail after resurrection, namely eternal wakefulness. This is indeed one reason why people are described as qiyam - "awake" or "alert" on the day of resurrection.

The degree of life possessed by those in the intermediate realm is, in some sense, fuller than the life of this world, which may be what is suggested by this tradition: "people are asleep, and when they die they wake up."

The fruit of man's deeds becomes tangible for him in the intermediate realm. Those who have never had the good fortune of doing good deeds wish to return to the world to make up for their past.

The Qur'an says:

(63: 10)   And spend something (in charity) out of the substance which We have bestowed on you, before Death should come to any of you and he should say, "O my Lord! Why didst Thou not give me respite for a little while? I should then have given (largely) in charity, and I should have been one of the doers of good". #

As for the righteous and pious, they will ioyously exclaim in the in termediate world:

(36: 26)   It was said: "Enter thou the Garden." He said: "Ah me! Would that my People knew (what I know)! --

(36: 27)    "For that my Lord has granted me Forgiveness and has enrolled me among those held in honor!"

(4: 97)   When angels take the souls of those who die in sin against their souls, they say: "In what (plight) were ye?" They reply: "Weak and oppressed were we in the earth." They say: "Was not the earth of Allah spacious enough for you to move yourselves away (from evil)?" Such men will find their abode in Hell, --What an evil Refuge! --

(4: 98)  Except those who are (really) weak and oppressed--men, women, and children--who have no means in their power, nor (a guidepost) to direct their way.

(4: 99)  For these, there is hope that Allah will forgive: For Allah doth blot out (sins) and forgive again and again. #

This verse clearly relates to the intermediate realm, because after resurrection the status and destiny of everyone is madeclear.

(6: 93)   Who can be more wicked than one who inventeth a lie against Allah, or saith, "I have received inspiration," When he hath received none, or (again) who saith, "I can reveal the like of what Allah hath revealed"? If thou couldst but see how the wicked (do fare) in the flood of confusion at death! --The angels stretch forth their hands, (saying), "Yield up your souls: This day shall ye receive your reward, --a penalty of shame, for that ye used to tell lies against Allah, and scornfully to reject of His Signs!"

(6: 94)   "And behold! Ye come to Us bare and alone as We created you for the first time: Ye have left behind you all (the favors) which We bestowed on you: We see not with you your intercessors whom ye thought to be partners in your affairs: So now all relations between you have been cut off, and your (pet) fancies have left you in the lurch!"

(56: 83)   Then why do ye not (intervene) when (the soul of the dying man) reaches the throat, --

(56: 84)   And ye the while (sit) looking on, --

(56: 85)   But We are nearer to him than ye, and yet see not, --

(56: 86)   Then why do ye not, --if you are exempt from (future) account, --

(56: 87)   Call back the soul, if ye are true (in your claim of Independence)?

(56: 88)   Thus, then, if he be of those Nearest to Allah,

(56: 89)   (There is for him) Rest and Satisfaction, and a Garden of Delights.

(56: 90)   And if he be of the Companions of the Right Hand,

(56: 91)   (For him is the salutation), "Peace be unto thee", from the Companions of the Right Hand.

(56: 92)   And if he be of those who treat (Truth) as Falsehood, who go wrong,

(56: 93)   For him is Entertainment with Boiling Water,

(56: 94)   And burning in Hellfire.

(56: 95)   Verily, this is the Very Truth and Certainty.

 

Commenting on the part of the verse that refers to "those who have drawn nigh to God,"

Imam Sadiq(a.s.), says that it refers to the intermediate realm, while "eternal rest and repose" refers to paradise.

Imam Sadiq(a.s.): "By God, I fear for you in the intermediate realm." 'Amr b. Yazid then asked him: "What is lhe intermediate realm?" He answered: "The tomb in which you will stay until the day of resurrection."

Prophet Muhammad(s.a.w.) : "The spirit of the dead will cry out after death: 'O family and offspring! Take care not to be deceived by the world as it deceived and misled me. I accumulated wealth, making no distinction between the licit and the illicit, in the end leaving it behind for others to enjoy; all that remains for me is misery. Take care to avoid what has befallen me.'"

Imam Hadi(a.s.), Compared the world to a marketplace when he said: "The world is a market in which some people profit and others lose."

 

(61: 10)   O ye who believe! Shall I lead you to a bargain that will save you from a grievous Penalty? --

(61: 11)   That ye believe in Allah and His Apostle, and that ye strive (your utmost) in the Cause of Allah, with your property and your persons: That will be best for you, if ye but knew! One of the companions of Imam Sadiq(a.s.) said: "I asked the Imam to counsel me. He answered: 'Make provision for your journey, and make ready the goods that you will need on your voyage. Take all the necessary measures yourself, and do not instruct another after the end of your life to send on what you need.'"

Imam Ali(a.s.) : "The world is a transient abode, not a permanent dwelling. People in this world are of two kinds: those who have sold themselves, who have deviated from the path of truth and are advancing toward perdition; and those who have bought themselves, who have chosen the path of salvation and liberated themselves."

 

The Criteria by Which our Deeds will be Judged  

(55: 7)   And the Firmament has He raised high, and He has set up the Balance (of Justice),

(21: 47)   We shall set up scales of justice for the Day of Judgment, so that not a soul will be dealt with unjustly in the least. And if there be (no more than) the weight of a mustard seed, We will bring it (to account): And enough are We to take account.

(7: 8)   The balance that day will be true (to a nicety): Those whose scale (of good) will be heavy, will prosper:

(7: 9)   Those whose scale will be light, will find their souls in perdition, for that they wrongfully treated Our Signs.

 

Hisham relates that he asked Imam Sadiq(a.s.) ,the meaning of the above verse (21: 47). 

The Imam replied: "The prophets and the legatees are the scales.

What he meant by this was that everyone can measure his own weight and value by comparing his faith and his deeds to theirs.

(10: 61)   In what business thou mayest be, and whatever portion thou mayest be reciting from the Qur'an, --and whatever deed ye (mankind) may be doing, --We are Witnesses thereof when ye are deeply engrossed therein. Nor is hidden from thy Lord (so much as) the weight of an atom on the earth or in heaven. And not the least and not the greatest of these things but are recorded in a clear Record.

 

Criteria for Establishing the Worth of a Deed  

A person by the name of Abu 'Aqil al-Ansari was able to earn two pounds of dates by working extra hours at night, and he offered one pound to the Prophet as his contribution. The hypocrites took advantage of the occasion to mock the Muslims by ridiculing Abu 'Aqil's contribution. Thereupon a verse was revealed which reprimanded the hypocrites and threatened them with severe punishment in the hereafter. This is the verse:

(9: 79)   Those who slander such of the Believers as give themselves freely to (deeds of) charity, as well as such as can find nothing to give except the fruits of their labor, --and throw ridicule on them, --Allah will throw back their ridicule on them: And they shall have a grievous penalty.

(24: 39)   But the Unbelievers, --their deeds are like a mirage in sandy deserts, which the man parched with thirst mistakes for water; until when he comes up to it, he finds it to be nothing: But he finds Allah (ever) with him, and Allah will pay him his account: And Allah is swift in taking account.(14: 18)

(14: 18)   The parable of those who reject their Lord is that their works are as ashes, on which the wind blows furiously on a tempestuous day: No power have they over aught that they have earned: That is the straying far, far (from the Goal).

(42: 20)   To any that desires the tilth of the Hereafter, We give increase in his tilth; and to any that desires the tilth of this world, We grant somewhat thereof, but he has no share or lot in the Hereafter.

 

Prophet Muhammad(a.s.) : "When resurrection comes, a summons will be heard by all on the plain of gathering. The summoner will say: 'Where are those who worshipped other human beings? Rise up; go, seek your reward from those whom you desired to pIease with your acts. I do not accept deeds tainted by worldly intent. "The value of deeds depends on the intentions underlying them."

(67: 2)   He Who created Death and Life, that He may try which of you is best in deed: And He is the Exalted in Might, oft-Forgiving; --

 

lmam Sadiq(a.s.) : "What is meant here is not the extent or the quantity of deeds, but the highest degree of righteousness. Righteousness consists of the fear of God, sincerity of intention and purity of deed. To keep a deed utterly sincere and free of all sincere deed is one in which only God's pleasure is sought and not someone's praise. The intention is better than the deed, or is even identical with the deed, for 

(17: 84)   Say: Every one acts according to his manner; but your Lord best knows who is best guided in the path.

*which means his intention"

 

(2: 265)   And the likeness of those who spend their substance, seeking to please Allah and to strengthen their souls, is as a garden, high and fertile: Heavy rain falls on it but makes it yield a double increase of harvest, and if it receives not heavy rain, light moisture sufficeth it. Allah seeth well whatever ye do.

 

The Qur'an informs us that the Prophet Sulayman (Solomon), upon whom be peace, addressed God in prayer as follows:

(27: 19)   So he smiled, amused at her speech; and he said: "O my Lord! So order me that I may be grateful for thy favors, which Thou hast bestowed on me and on my parents, and that I may work the righteousness that will please Thee: And admit me, by Thy Grace, to the ranks of Thy Righteous Servants."Yosuf (Joseph), that sincere devotee of God, preferred the terrors of prison to rebellion against God and becoming submersed in the whirlpool of lust. Desirous of observing God's commands and preserving thereby his own purity, he prayed:

(12: 33)   He said: "O my Lord! The prison is more to my liking than that to which they invite me: Unless Thou turn away their snare from me, I should (in my youthful folly) feel inclined towards them and join the ranks of the ignorant."He firmly turned his back on outward freedom that would have drawn him in the direction of sin, proudly choosing a Jungeon in which he would enjoy inner freedom and moral purity.

Imam Ali(a.s.), aid the following in the course of the counsel he gave to Imam Hasan(a.s.) :

"Blessed and fortunate is he whose knowledge and action, friendship and enmity, seizing and loosing, speaking and remaining silent, conduct and speech, are all devoted exclusively to gaining the pleasure of God the Unique."

Imam Ali(a.s.), describes this group of men, in a profound and eloquent expression, as "free men." He says: "Some men worship God in order to attain reward, and this is the worship of traders. Others worship Him out of fear of punishment, and this is the worship of slaves. But there are others again who worship Him out of gratitude and recognition that He is fit to be worshipped, and this is the worship of free men."

Imam Ali(a.s.), humbly prayed in these terms:

I ask of you, by Your Sacred Essence and by the greatest of Your blessed names and attributes, that You adorn all the moments of my life, night and day, with the remembrance of you and cause them to pass in service and worship of you. Make my deeds worthy of your acceptance, so that all my acts and speech are devoted to You in utter sincerity and my inward states are marked by submission to You.

"O Master, O Being upon whom all my trust is placed, and to whom my being complains of its distraught state!

"O God, O God, O God! Strengthen my limbs and members in service to You; bestow firm resolve on my heart; establish the foundations of my being on fear of You; and keep me in everlasting service at Your threshold, so that I may outstrip in devotion to you all who have preceded me; hasten toward Your presence more swiftly than the swiftest, draw nigh to You with a heart overflowing with love; and be sheltered by Your mercy together with the people of sincerity and faith."

Imam Baqir(a.s.) : "The preservation of a righteous deed is more difficult than performing that deed in the first place." He was then asked: "What is meant by the preservation of the deed?" He answered: "Let us suppose that someone makes a gift of charity in order to earn God's pleasure and to have it recorded in his register of deeds as an act of charity unknown to men. Then he tells someone about what he has done. The reward for hidden charity is annulled for his act will have become public. He then tells someone else of what he has done, and this time sincerity with which he had performed it will be completely annulled, and he register of his deeds will record that his act was hypocritical."

 

Testimony by the Most Veracious of Witnesses  

The verses of the Qur'an that speak of the giving of testimony on the day of resurrection proclaim that the hands, feet and even the skin of the sinners wiii disclose the hidden sins that they committed during their lives and tnat were previously unknown to all but God; the sinner will stand revealed, to his utter dismay and terror.

 

(86: 9)   The Day that (all) things secret will be tested,

(86: 10)   (Man) will have no power, and no helper.

(50: 22)   (It will be said:) "Thou wast heedless of this; now have We removed thy veil, and sharp is thy sight this day!"

(24: 24)   On the Day when their tongues, their hands, and their feet will bear witness against them as to their actions.

 

Imam Sadiq(a.s.), said the following in clarification of this matter:  "When men are gathered together before God on the day of resurrection, everyone will be given the record of his deeds. When they see the list of their crimes and their sins, they will begin to deny them and and they will refuse to confess. Then the angels will bear witness to those sins having occurred, but still the sinners will swear that they have done none of the deeds of which they are accused. This is referred to in the verse,

(41: 19)   On the Day that the enemies of Allah will be gathered together to the Fire, they will be marched in ranks.

(41: 20)   At length, when they reach the (Fire), their hearing, their sight, and their skins will bear witness against them, as to (all) their deeds.

(41: 21)   They will say to their skins: "Why bear ye witness against us?" They will say: "Allah hath given us speech, --(He) Who giveth speech to everything: He created you for the first time, and unto Him were ye to return.

(41: 22)   "Ye did not seek to hide yourselves, lest your hearing, your sight, and your skins should bear witness against you! But ye did think that Allah knew not many of the things that ye used to do!

(41: 23)   "But this thought of yours which ye did entertain concerning your Lord, hath brought you to destruction, and (now) have ye become of those utterly lost!"

(36: 65)   That Day shall We set a seal on their mouths. But their hands will speak to Us, and their feet bear witness, to all that they did.

(58: 18)   One Day will Allah raise them all up (for Judgment): Then will they swear to Him as they swear to you: And they think that they have something (to stand upon). No, indeed! They are but liars!

 

lt is then that God will place a seal on their tongues and cause their bodies to begin speaking about what they have done."

 

Irrefutable Witness  

Even more remarkable is the fact that the deeds man has performed will themselves take shape before his astonished eyes.

 

(18: 49)   And the Book (of Deeds) will be placed (before you); and thou wilt see the sinful in great terror because of what is (recorded) therein; they will say, "Ah! Woe to us! What a book is this! It leaves out nothing small or great, but takes account thereof!" They will find all that they did, placed before them: And not one will thy Lord treat with injustice.

(3: 30)   On the Day when every soul will be confronted with all the good it has done, and all the evil it has done, it will wish there were a great distance between it and its evil. But Allah cautions you (to remember) Himself. And Allah is full of kindness to those that serve Him."

(3: 98)   Say: "O People of the Book! Why reject ye the Signs of Allah, when Allah is Himself witness to all ye do?"

(39: 69)   And the Earth will shine with the glory of its Lord: The Record (of Deeds) will be placed (open); the prophets and the witnesses will be brought forward; and a just decision pronounced between them; and they will not be wronged (in the least).

(9: 105)   And say: "Work (righteousness): soon will Allah observe your work, and His Apostle, and the Believers: Soon will ye be brought back to the Knower of what is hidden and what is open: Then will He show you the truth of all that ye did."

 

According to commentaries on the Qur'an, what is meant here by "the believers" is the Inerrant Imams from the Household of the Prophet(s.a.w.). They are distinguished from other Godfearing people by the special grace and favor they have received from in that they are both inwardly pure and have been utterly purified by God. It is for this reason that the giving of testimony in the hereafter has not been vouchsafed to all men of piety.

Imam Baqir(a.s.) : "No group or class of men can bear witness to the deeds of men except the Inerrant Imams and the prophets of God. The generality of the community has not been described by God as witnesses, because in this world there are people whose testimony cannot be trusted even for a handful of grass."

Imam Sadiq(a.s.) : "Sin cuts more deeply than a knife."

 

The Non-Existence of Time  

Furthermore, time is relative, being the result of the motion of the earth and the sun. lf, for example, we were to travel to a certain planet, the events that take place on earth would reach the planet after the passage of a number of years determined by the distance of the planet from the earth. We would then be able to observe precisely our deeds and those or others after the passage of many years. In the next life, however, whatever is hidden will become manifest, and once the book of their deeds is laid open before them, all people will see clearly the pattern their conduct has followed.

 

(6: 28)   Yea, in their own (eyes) will become manifest what before they concealed. But if they were returned, they would certainly relapse to the things they were forbidden, for they are indeed liars.

(17: 13)   Every man's fate We have fastened on his own neck: On the Day of Judgment We shall bring out for him a scroll, which he will see spread open.

(17: 14)   (It will be said to him:) "Read thine (own) record: Sufficient is thy soul this day to make out an account against thee."

(75: 13)   That Day will Man be told (all) that he put forward, and all that he put back.

 

Someone once asked Imam Sadiq(a.s.), "Does man blow what he will see in his record of deeds?"

The Imam replied: "God Almighty will remind him of them, so that there will be no closing of all eye, no taking of a step, no uttering a word, that he will not remember; it will be as if he had done all that the moment before."

(36: 12)   Verily We shall give life to the dead, and We record that which they send before and that which they leave behind, and of all things have We taken account in a clear Book (of evidence).

 

When in those critical moments the criminals look back at the corridors of time in which they committed their deeds they will exclaim in astonishment: 

(18: 49)   And the Book (of Deeds) will be placed (before you); and thou wilt see the sinful in great terror because of what is (recorded) therein; they will say, "Ah! Woe to us! What a book is this! It leaves out nothing small or great, but takes account thereof!" They will find all that they did, placed before them: And not one will thy Lord treat with injustice.

(58: 6)   On the Day that Allah will raise them all up (again) and show them the truth (and meaning) of their conduct. Allah has reckoned its (value), though they may have forgotten it, for Allah is Witness to all things.

(25: 28)   "AH! Woe is me! Would that I had never taken such a one for a friend!

(25: 29)  "He did lead me astray from the Message (of Allah) after it had come to me! Ah! The Evil one is but a traitor to man!"

(25: 27)   The Day that the wrongdoer will bite at his hands, he will say, "Oh! Would that I had taken a (straight) path with the Apostle!

 

They will blame Satan ill ()rder t() justify themselves, but he will allswer them as follows:

(14: 22)   And Satan will say when the matter is decided: "It was Allah Who gave you a promise of Truth: I too promised, but I failed in my promise to you. I had no authority over you except to call you, but ye listened to me: Then reproach not me, but reproach your own souls. I cannot listen to your cries, nor can ye listen to mine. I reject your former act in associating me with Allah. For wrongdoers there must be a grievous Penalty."

 

Prophet Muhammad(s.a.w.) : "There is no creature that will not be overtaken by remorse and regret on the day of resurrection, but regret will be of no avail. When the blessed look upon paradise and the infinite bounties that God has prepared for the pure and the Godfearing, they will regret not having performed righteous deeds equal to theirs. As for the wretched, the people of hellfire, they will groan and lament when they see the fire and hear its roar, and they will regret not having atoned for their sins while still in the world."

 

Two Unequal Scenes  

The true worth of everything can best be appreciated by measuring it against its opposite.

(35: 33)   Gardens of Eternity will they enter: Therein will they be adorned with bracelets of gold and pearls; and their garments there will be of silk.

(35: 34)   And they will say: "Praise be to Allah, Who has removed from us (all) sorrow: For our Lord is indeed oft-Forgiving ready to appreciate (service):

(35: 35)   "Who has, out of His Bounty, settled us in a Home that will last: No toil nor sense of weariness shall touch us therein."

(35: 36)   But those who reject (Allah) --For them will be the Fire of Hell: No term shall be determined for them, so they should die, nor shall its Penalty be lightened for them. Thus do We reward every ungrateful one!

(35: 37)   Therein will they cry aloud (for assistance): "Our Lord! Bring us out: We shall work righteousness, not the (deeds) we used to do!" --"Did We not give you long enough life so that he that would should receive admonition? And (moreover) the warner came to you. So taste ye (the fruits of your deeds): For the wrongdoers there is no helper."

 

Qays b. 'Asim relates: "I once set out from afar with a group of companions to visit Medina. We came into the presence of Prophet Muhammad(s.a.w.), and I asked him to bestow some counsel upon us. I said: 'Since we are desert dwellers and only rarely come into the city, we wish to make use of this opportunity and benefit from your eloquent words.'

"The Prophet replied: 'Pride is followed by humiliation, life is followed by death, this world is followed by the hereafter. Everything that exists is without doubt subject to an accounting, and there is one who watches over all things. There is a reward for every good deed and a punishment for every evil deed. there is a set period for everything.

"'O Qays, you have a friend and companion who one day will be buried with you. When you are buried, he will still be aIive aIthough you are dead. If your companion is noble and a man of honor, he will honour you, and if he is lowly and vile, he will torment and trouble you. He will be resurrected together with you, and you will be resurrected together with him. No questions will be put to you; they will all be directed to him. Choose, then a worthy and righteous companion, for if your companion is righteous he will comfort you, but if he be wicked, you will wish to flee him in terror. That everlasting, companion and friend is none other than your deeds.'"

(55: 4)   He has taught him speech (and intelligence).

 

Prophet Muhammad(s.a.w.) : "The two-faced hypocrite shall be resurrected with two tongues. One tongue will be at the back of his head, and the other in front. Flames shall dart forth from both of his tongues, engulfing his body. Then it will be said concerning him: 'This engulfing his body. Then it will be said concerning him: 'This is the man who confronted people in world with two faces and spoke with two tongues.'"

The Eternal Nature of Punishment  

(9: 63)   Know they not that for those who oppose Allah and His Apostle, is the Fire of Hell? --Wherein they shall dwell. That is the supreme disgrace.

(11: 16)   They are those whom there is nothing in the Hereafter but the Fire: Vain are the designs they frame therein, and of no effect are the deeds that they do!

(2: 39)   "But those who reject Faith and belie Our Signs, they shall be Companions of the Fire; they shall abide therein."

(2: 217)   They ask thee concerning fighting in the Prohibited Month. Say: "Fighting therein is a grave (offence); but graver is it in the sight of Allah to prevent access to the path of Allah, to deny Him, to prevent access to the Sacred Mosque, and drive out its members." Tumult and oppression are worse than slaughter. Nor will they cease fighting you until they turn you back from your faith if they can. And if any of you turn back from their faith and die in unbelief, their works will bear no fruit in this life and in the Hereafter; they will be Companions of the Fire and will abide therein.

 

The Fear of God and its Moral Effect  

Imam Sadiq(a.s.) : "The one who knows that God sees and bears his speech and that He is aware of all his deeds, both good and bad, is restrained by this knowledge and the faith on which it rests from all kinds of sin. Such a person will fear his Lord and refuse to follow the inclinations of desire.

Fear and anxiety are like watchmen set over man's heart while hope is an intercessor on behalf of the self and its needs. Those who know God hope for His favor while they fear Him. Hope and fear are like the two wings of faith, and it is only those believers who possess both can fly toward the station of God's pleasure.

With the eye of intellect they look upon God's exhortations and threats. The fear of God directs their attention to God's justice, which is identical with His essence, and prevents them from polluting themselves with sin. Hope in God summons them to receive His favor and generosity. In short, hope keeps the heart alive, while fear suppresses satanic inclination.

The awareness of death drives away from man's inner being all lust and illicit passion; severe the roots of negligence and lack of awareness; strengthens the hope of the heart for the fulfillment of God's promises; softens and makes tender his nature, shatters the signs and emblems of idolatry; quenches the fire of greed; and displays to him the pettiness and worthlessness of the world. This is what is implied in the saying of the Most Noble Messenger: 'An hour's reflection is worth more than a year's worship.'"

One day, Imam Ali(a.s.), entered the market of Basra. He saw people utterly absorbed in themselves and the business of buying and selling; it was as if death and resurrection would never happen. This atmosphere of negligence deeply disturbed him, so he wept and said: "O servants of the world, O slaves to the worldly! Throughout the day you are busy buying and selling, swearing oaths as you do so, and your nights are spent in sleep and a state of complete unawareness. So day and night you are unaware of the hereafter and the outcome of your affair; when, then will you prepare yourselves for the journey that awaits you, and when will you gather the provisions you need? When will you begin to remember the hereafter and resurrection?"

Imam Sajjad(a.s.) said in prayer: "O God, prolong my life as long as its days are spent in worship and obedience to you. If a moment should come when my life becomes the pasture of Satan, take my soul and bring my life to an end before Your dislike overtakes me or Your anger seizes me.

 

Acts and Punishments  

(45: 33)   Then will appear to them the evil (fruits) of what they did, and they will be completely encircled by that which they used to mock at!

(18: 49)   And the Book (of Deeds) will be placed (before you); and thou wilt see the sinful in great terror because of what is (recorded) therein; they will say, "Ah! Woe to us! What a book is this! It leaves out nothing small or great, but takes account thereof!" They will find all that they did, placed before them: And not one will thy Lord treat with injustice.

(99: 6)   On that Day will men proceed in companies sorted out, to be shown the Deeds that they (had done).

(99: 7)  Then shall anyone who has done an atom's weight of good, see it!

(99: 8)  And anyone who has done an atom's weight of evil, shall see it.

(3: 30)   On the Day when every soul will be confronted with all the good it has done, and all the evil it has done, it will wish there were a great distance between it and its evil. But Allah cautions you (to remember) Himself. And Allah is full of kindness to those that serve Him."

 

Imam Sadiq(a.s.) : "Gabriel came to meet the Most Noble Messenger and said to him, 'O Muhammad, lead your life as you wish but ultimately You will be brought face to face with death. Love whomever you wish, but ultimateIy the day wiII come when you must bid him farewell and be parted from him. Do whatever you wish while in this world, but on the day of resurrection you shall find your deeds before You again.'"

(16: 25)   Let them bear, on the Day of Judgment, their own burdens in full, and also (something) of the burdens of those without knowledge, whom they misled. Alas, how grievous the burdens they will bear!

 

Imam Baqir(a.s.) : "Whoever among God's servants established an evil custom among men will be charged with a sin equivalent to the sin of those whom he has led astray, without their sin being diminished in any way."

 

Prophet Muhammad(a.s.) : "This worId is the tilIage of the hereafter. God Almighty will address man as follows on the day of judgement:

"'O Son of Adam! I was sick and You did not visit Me.' Then man will reply, 'How might I visit You, seeing that You are the Creator of both worlds?' God will answer,'Did You not know that such-and-such a servant of Mine fell sick? You did not care enough to visit him; if you had, you would have found Me with him.'

God will then continue, 'O son of Adam! I asked you for food and you did not feed Me.' Man will reply, 'How might I feed You, seeing that You are the Creator of both worlds?' God will answer, 'Did you not know that such-and-such a servant of Mine asked you for food? You refused to feed him; if you had fed him, you would have found Me with him.'

"God will then continue, 'O son of Adam! I asked you to give Me water to drink and you refused Me.' Man will reply, 'How might I give You water to drink, seeing that Your power holds the fate of all things in its hand?' God will answer, 'A servant of Mine asked you for water to drink, but you refused him. If you had given him water, you would have found Me with him.'"

 

(49: 7)   And know that among you is Allah's Apostle: Were he, in many matters, to follow your (wishes), ye would certainly fall into misfortune: But Allah endeared the Faith to you, and has made it beautiful in your hearts, and He has made hateful to you unbelief, wickedness, and rebellion: Such indeed are those who walk in righteousness; --

 

Imam Sadiq(a.s.) : "If one group among the people of hellfire is destined to stay there eternally, this is because it was their intention to persist in sin if they were made immortal in this world. Likewise, if the people of paradise are destined to remain there eternaIIy, this is because it was their intention always to obey God and His commands if they were made immortal in this world. The type of eternal existence each group enjoys is therefore determined by its own aims and intentions.

 

(7: 32)   Say: Who hath forbidden the beautiful (gifts) of Allah, which He hath produced for His servants, and the things, clean and pure, (which He hath provided) for sustenance? Say: They are, in the life of this world, for those who believe, (and) purely for them on the Day of Judgement. Thus do We explain the Signs in detail for those who understand.

(28: 77)   "But seek, with the (wealth) which Allah has bestowed on thee, the Home of the Hereafter, nor forget thy portion in this world: But do thou good, as Allah has been good to thee, and seek not (occasions for) mischief in the land: For Allah loves not those who do mischief."

(2: 200)   So when ye have accomplished your holy rites, celebrate the praises of Allah, as ye used to celebrate the praises of your fathers, --Yea, with far more heart and soul. There are men who say: "Our Lord! Give us (Thy bounties) in this world!" But they will have no portion in the Hereafter.

 

Imam Ali(a.s.) : "How often does some vile and trivial pleasure prevent man from attaining lofty degree and bar his path to happiness!"

(53: 29)   Therefore shun those who turn away from Our Message and desire nothing but the life of this world.

(13: 29)   "For those who believe and work righteousness, is (every) blessedness, and a beautiful place of (final) return."

(10: 7)   Those who rest not their hope on their meeting with Us, but are pleased and satisfied with the life of the Present, and those who heed not Our Signs, --

 

Imam Ali(a.s.) : "Men fall into two groups with respects to their deeds and their goals. "The first group work and strive for the sake of this world alone, and pursue no other aim. Their immersion in material concerns prevents them from reflecting on the hereafter, because their thoughts revolve constantly around the world and its enjoyments. Their concern for the future is limited to anxiety for the state of those whom they will leave behind. They give no thought to their own destiny and the hard days that await them, and the days of their life are spent in that await them, and the days of their life are spent in attempting to provide for those whom they will leave behind.

"The other group have chosen the hereafter as their true aim, and all their efforts are directed to attaining that goal. The worId wiII make itself availabIe to them without their even seeking it, and thus they will attain both this world and the hereafter. When they rise in the morning, they will possess good repute in the eyes of their Lord, and He will grant them whatever they request."

 

RESURRECTION  

(10: 6)    Most surely in the variation of the light and the day, and what Allah has created in the heavens and the earth, there are signs for a people who guard (against evil).

(10: 7)    Surely those who do not hope in Our meeting and are pleased with this world's life and are content with it, and those who are heedless of Our communications:

(22: 5)    O people! if you are in doubt about the raising, then surely We created you  from dust, then from a small seed, then from a clot, then from a lump of flesh,  complete in make and incomplete, that We may make clear to you; and We cause what  we please to stay in the wombs till an appointed time, then We bring you forth as , babies, then that you may attain your  maturity; and of you is he who is caused to , die, and of you is he who is brought back to  the worst part of life, so that after having t knowledge he does not know anything; and you see the earth sterile land, but when We send down on it the water, it stirs and swells and brings forth of every kind a beautiful  herbage.

(22: 6)    This is because Allah is the Truth and because He gives life to the dead and because He has power over all things,

(22: 7)    And because the hour is coming, there is no doubt about it and because  Allah shall raise up those who are in the graves.

(51: 41)    And in Ad: When We sent upon them the destructive wind.

(51: 42)    lt did not leave aught on which it blew, but it made it like ashes.

(51: 43)    And in Samood: When it was said to  them: Enjoy yourselves for a while.

(22: 1)    O people! guard against (the punishment from) your Lord; surely the violence of the hour is a grievous thing.

(22: 2)    On the day when you shall see it, every woman giving suck shall quit in confusion what she suckled, and every pregnant woman shall lay down her burden, and you shall see men intoxicated, and they shall not be intoxicated but the chastisement of Allah will be severe.

(80: 34)    The day on which a man shall fly from his brother,

(80:35)    And his mother and his father,

(80:36)    And his spouse and his son-

(80: 37)    Every man of them shall on that day have an affair which will occupy him.

(80: 38)    (Many) faces on that day shall be bright,

(80: 39)    Laughing, joyous.

(80: 40)    And (many) faces on that day, on them shall be dust,

(80: 41)    Darkness shall cover them.

(80: 42)    These are they who are unbelievers, the wicked.

(40: 50)    They shall say: Did not your apostles come to you with clear arguments? They shall say: yea. They shall say: Then call. And the call of the unbelievers is only in error.

(40: 51)    Most surely We help Our apostles,  and those who believe, in this world's life and on the day when the witnesses shall stand up,

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

(17: 15)    Whoever goes aright, for his own soul does he go aright; and whoever goes astray, to its detriment only does he go astray; nor can the bearer of a burden bear the burden of another, nor do We chastise the burden of another, nor do We chastise until We raise an apostle.

(41: 18)    And We delivered those who believed and guarded (against evil).

(41: 19)    And on the day that the enemies of Allah shall be brought together to the fire, then they shall be formed into groups.

(41: 20)    Until when they come to it, their ears and their eyes and their skins shall bear witness against them as to what they did.

(47: 16)    And there are those of them who seek to listen to you, until when they go forth from you, they say to those who have  been given the knowledge: What was it that , he said just now? These are they upon whose hearts Allah has set a seal and they follow their low desires.

(47: 17)    And (as for) those who follow the right direction, He increases them in guidance and gives them their guarding (against evil).

(43:  69)    Those who believed in Our communications and were submissive:

(43: 70)    Enter the garden, you and your wives; you shall be made happy.

(43: 71)    There shall be sent round to them golden bowls and drinking-cups and therein shall be what their souls yearn after and (wherein) the eyes shall delight, and you shall abide therein.

(43: 72)    And this is the garden which you are given as an lnheritance on account of what  you did.

(43: 73)    For you therein are many fruits of which you shall eat.

 

WHO ARE ENTERING THE PARADISE?  

(9: 111)    Surely Allah has bought of the believers their persons and their property for this, that they shall have the garden; they Fight in Allah's way, so they slay and are slain; a promise which is binding on are slain; a promise which is binding on Him in the Torah and the lnjeel (Gospel) and the Quran; and who is more faithful to his covenant than Allah? Rejoice therefore in  the pledge which you have made; and that is the mighty achievement.

(9: 112)     They who turn (to Allah), who  serve (Him), who praise (Him), who fast, who bow down, who prostrate themselves, who enjoin what is good and forbid what is eviI, and who keep the Iimits of AIIah; and give good news to the believers.

 

THE LIFE IS A CAMP FOR EXPERIMENTING MEN  

(29: 2)    Do men think that they will be left alone on saying, We believe, and not be tried?

(29: 3)    And certainly We tried those before them, so Allah will certainly know those who are true and He will certainly know the liars.

(29: 4)    Or do they who work evil think that they will escape Us? Evil is it that they judge!

(29: 5)    Whoever hopes to meet Allah, the term appointed by Allah will then most  surely come; and He is the Hearing, the Knowing.

(29: 6)    And whoever strives hard, he strives only for his own soul; most surely Allah is Selfsufficient, above (need of) the worlds.

(29: 7)    And (as for) those who believe and do good, We will most certainly do away with  their evil deeds and We will most certainly reward them the best of what they did.

 

REPENTENCE AND SELF - AMENDMENT  

(25: 70)    Except him who repents and believes and does a good deed ; so these are they of whom Allah changes the evil deeds to good ones; and Allah is Forgiving, Merciful.

(25: 71)    And whoever repents and does good, he surely turns to Allah a (goodly) turning.

(25: 72)    And they who do not bear witness to what is false, and when they pass by what is vain, they pass by nobly.

(25: 73)    And they who, when reminded of the communications of their Lord, do not fall down thereat deaf and blind.

(25: 74)    And they who say: O our Lord! grant us in our wives and our offspring the joy of our eyes, and make us guides to those who guard (against evil).

(25: 75)    These shall be rewarded with high places because they were patient, and shall be met therein with greetings and salutations.

(25: 76)    Abiding therein; goodly the abode and the resting-place.

(25: 77)    Say: My Lord would not care for you were it not for your prayer; but you have indeed rejected (the truth), so that  which shall cleave shall come.

   

References







1)         Resurrection Judgement and the hereafter, S.M.M. Lari, Publisher: Foundation of Islamic C.P.W., 21 Entezam st., Qom, I.R.Iran