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happiness of this world is his prosperity and good fortune. The world sated with numerous troubles and anxieties is out to end in misery & does not enjoy eternity, perpetuity and sincerity. The Holy Qur'an says that the love of this world is one of the characteristics of the disbelievers: " (the disbelievers) are pleased with this world's life and are content with it". (Surah -Yunus : 71) In another place it is stated: "Are you contended with the life of this world instead of the Hereafter" (Surah-al-Bara'at : 38) For the jews it is said: "Every one of them loves that he should be granted a life of a thousand years" (Surah-al-Baqarah : 96) There are many traditions detesting the love of world. The Holy Prophet (S.A.W.S.) says, "Verily the love of this world is the root-cause of every evil". Friendship with death: • It is of utmost importance that man should hold death dear and consider it an opportunity of meeting with his Almighty, and not hate it and consider it as evil, but should take lessons from it. • He should ask forgiveness from Allah for his sins and tame the rebellious self (nafs). • When the call of his Lord comes, he should welcome it with open arms accepting it to be a blessing from Allah. He should be contented with the decree (Qadr) of Allah. • He should also rejoice that shortly he would be taken to the presence of Ahlulbait (A.S.) and meet his deceased companions and other believer brothers. • He should also not be disheartened by the delay in death but should consider it as an opportunity afforded by Allah to him to repent. This delay would give him a chance to gather provisions useful for his journey to the other world, for the journey is tiresome and full of dangerous valleys & difficult paths. Issues regarding death Regarding the stage of Death, the following issues will be discussed: 1. Removal of the spirit and its hardship (Sakarat) 2. Turning away from the right path during death (Adool) These two issues will be discussed in the following chapters Love of world Hatred towards death and love of the world is the outcome of an ignorant person's mind, who thinks that the happiness of this world is his prosperity and good fortune. The world sated with numerous troubles and anxieties is out to end in misery & does not enjoy eternity, perpetuity and sincerity. The Holy Qur'an says that the love of this world is one of the characteristics of the disbelievers: " (the disbelievers) are pleased with this world's life and are content with it". (Surah -Yunus : 71) In another place it is stated: "Are you contended with the life of this world instead of the Hereafter" (Surah-al-Bara'at : 38) For the jews it is said: "Every one of them loves that he should be granted a life of a thousand years" (Surah-al-Baqarah : 96) There are many traditions detesting the love of world. The Holy Prophet (S.A.W.S.) says, "Verily the love of this world is the root-cause of every evil". Friendship with death: • It is of utmost importance that man should hold death dear and consider it an opportunity of meeting with his Almighty, and not hate it and consider it as evil, but should take lessons from it. • He should ask forgiveness from Allah for his sins and tame the rebellious self (nafs). • When the call of his Lord comes, he should welcome it with open arms accepting it to be a blessing from Allah. He should be contented with the decree (Qadr) of Allah. • He should also rejoice that shortly he would be taken to the presence of Ahlulbait (A.S.) and meet his deceased companions and other believer brothers. • He should also not be disheartened by the delay in death but should consider it as an opportunity afforded by Allah to him to repent. This delay would give him a chance to gather provisions useful for his journey to the other world, for the journey is tiresome and full of dangerous valleys & difficult paths. Issues regarding death Regarding the stage of Death, the following issues will be discussed: 1. Removal of the spirit and its hardship (Sakarat) 2. Turning away from the right path during death (Adool) These two issues will be discussed in the following chapters ove of world Hatred towards death and love of the world is the outcome of an ignorant person's mind, who thinks that the happiness of this world is his prosperity and good fortune. The world sated with numerous troubles and anxieties is out to end in misery & does not enjoy eternity, perpetuity and sincerity. The Holy Qur'an says that the love of this world is one of the characteristics of the disbelievers: " (the disbelievers) are pleased with this world's life and are content with it". (Surah -Yunus : 71) In another place it is stated: "Are you contended with the life of this world instead of the Hereafter" (Surah-al-Bara'at : 38) For the jews it is said: "Every one of them loves that he should be granted a life of a thousand years" (Surah-al-Baqarah : 96) There are many traditions detesting the love of world. The Holy Prophet (S.A.W.S.) says, "Verily the love of this world is the root-cause of every evil". Friendship with death: • It is of utmost importance that man should hold death dear and consider it an opportunity of meeting with his Almighty, and not hate it and consider it as evil, but should take lessons from it. • He should ask forgiveness from Allah for his sins and tame the rebellious self (nafs). • When the call of his Lord comes, he should welcome it with open arms accepting it to be a blessing from Allah. He should be contented with the decree (Qadr) of Allah. • He should also rejoice that shortly he would be taken to the presence of Ahlulbait (A.S.) and meet his deceased companions and other believer brothers. • He should also not be disheartened by the delay in death but should consider it as an opportunity afforded by Allah to him to repent. This delay would give him a chance to gather provisions useful for his journey to the other world, for the journey is tiresome and full of dangerous valleys & difficult paths. Issues regarding death Regarding the stage of Death, the following issues will be discussed: 1. Removal of the spirit and its hardship (Sakarat) 2. Turning away from the right path during death (Adool) These two issues will be discussed in the following chapters Chapter 1 THE RETURNING (MA'AD) (Extracted from Manazilul Akhira by Shaikh Abbas Qummi) Introduction & Concept Ma'ad is derived from the root word Aud which means to return. Hence. the returning of the spirit (rooh) back to it's body is called Ma'ad. Ma'ad is one of the fundamental principals of Islamic faith and belief in it is incumbent upon all muslims, that after, death every soul shall arise to see the reward or retribution (as the case may be) of their deeds. Ma'ad consists of the following stages: • Death (Maut) • Grave (Qabr) • Intermediate Stage (Barzakh) • Resurrection (Qayamat) • Paradise (Jannat) or Hell (Jahannam) Ma'ad can not be perceived by the five senses of man. What happens after death? The Holy Prophet (S.A.W.S.) through the medium of Revelation (Wahy) has explained to us in detail regarding it. Man's senses has it's own limitations beyond which it is not possible for him to understand. For example a child in the mother's womb can not perceive the vastness of the outside world. In the same manner, a soul captivated by the influences of matter can not easily understand the hidden world and it's realities. The knowledge of this unseen world is concealed from man and he can only understand it through the medium of the Holy Prophet (S.A.W.S.) and his Vicegerents, the Holy Aimmah (A.S.). Hence to have a better comprehension of the hereafter, we have to rely totally upon Them, because They are the Inheritors of the knowledge of Allah and His Hidden Wisdom. How does a dead body speak? Many are of the opinion that after death man's body becomes an absolute nothing like a dry wood, then how it will be questioned in the grave. Such doubts are the out come of sheer ignorance and lack of belief in the unseen (Ghaib). Speech is the effect of the tongue and movements are impressions of a living body. But the spirit (rooh) is motionless and is hence independent of movements. Whilst dreaming a man's tongue or his lips do not move, and a person awake will bear witness to it. After awakening the person will narrate the discussions he had with people, he will also claim to have travelled far off cities, but his body in reality having laid motionless on the bed all throughout the night. Reason of Dreams (Ru'ya) Imam Moosa-al-Kazim (A.S.) states that in the former part of creation, man did not dream. Allah sent upon the people His Apostle to guide them towards virtue and warn against evil. The Prophet advised them that if they followed the Right Path as preached by Him, they would be successful and be rewarded in Paradise. But if they erred and did not avoid sin, they would face tribulation in hell. They siad that they observed that after death a man's body become motionless and turns into dust, how could then he be rewarded or chastised for his actions. It is after this incident that they started dreaming in which they ate, drank, walk, talk, listen etc. but could not find the effects of these things when they woke up. They went to the Prophet and narrated this to him. The Prophet replied that ater death, their soul will be like this, even if their bodies would be reduced to dust, they would still taste chastisement or reward (as the case may be) in Paradise or hell.
Chapter 2 DEATH (MAUT) (Extracted from Manazilul Akhira by Shaikh Abbas Qummi) Introduction The Holy Qur'an says “Blessed is He in whose hand is the kingdom (of the heavens and the earth), and He has power over all things, Who created death and life that He may try you, (to prove) which of you is best in deeds”. (Surah-al Mulk: 1-2) Death in reality is the divorce of the spirit (rooh) from the body, and can be illustrated by many examples. It can be compared to a sailor estranged from his wrecked ship. The spirit is a light which illuminates the dark body and its components derive benefit from it. Whereas death is the estranger of this light from the body, leaving it again in darkness. It is not true that the spirit enters the body, because it is free of enter and exit. It shares a limited relation with the body, after which it leaves the body for immortality. In short, the detachment of the spirit (Rooh) from the body is called death (Maut). Death is by Allah’s will only It is incumbent upon us to believe that death is a phenomenon solely governed by the will and command of Almighty Allah only, and He maintains the relation of the spirit to the body from mother's womb till the end. He is the Creator (Khaliq) of all things, and the Giver of life and death. The Holy Qu'ran says: “Allah takes the spirits (Rooh) at the time of their death” (Surah-az-Zumar : 42). Some ignorant people are of the opinion that the Angel of death (Izraeel) is an evil demon and an enemy who estranges us from our children and orphans them. But the reality is that he acts in accordance to the command of Allah only and has no personal options. How Izraeel give death It is narrated in the tradition of Me'raj that a plank is placed in front of Izraeel, on which names of all creatures are written. When Allah wills death of any one of His creatures, the name on the plank disappears, and Izraeel does the needful. It is possible that at one time death of more than one creature may be ordained. Just as many candles can be extinguished in a single puff, more than one spirit can be removed together. Surely Allah is the giver of death as stated in the Qur'an: "Say (O Prophet) the Angel of death who is given charge of you shall cause you to die. (Surah-as-Sajdah: 11) Izraeel and his comrade Angels have been assigned the job of removing the spirits of creatures. An army which follows the commands of their king and conquers cities, it is said that the said army has conquered the said cities, but in reality it is the result of the king's military tacts & warfare. Many examples can be given to prove the above, but the fact is that it is beyond comparison. Darul-Asbab As Allah has created this world as a house of causes (Darul Asbab), He has also created a cause for death. Disease, murder, accident etc. are some of it's causes. These act as reasons for the approach of death, if not there are instances of persons who recover even after a serious illness, while some die in a blink of an eye. These causes also do not have an independent option, unless attested by the command and will of the Almighty.
Love of world Hatred towards death and love of the world is the outcome of an ignorant person's mind, who thinks that the happiness of this world is his prosperity and good fortune. The world sated with numerous troubles and anxieties is out to end in misery & does not enjoy eternity, perpetuity and sincerity. The Holy Qur'an says that the love of this world is one of the characteristics of the disbelievers: " (the disbelievers) are pleased with this world's life and are content with it". (Surah -Yunus : 71) In another place it is stated: "Are you contended with the life of this world instead of the Hereafter" (Surah-al-Bara'at : 38) For the jews it is said: "Every one of them loves that he should be granted a life of a thousand years" (Surah-al-Baqarah : 96) There are many traditions detesting the love of world. The Holy Prophet (S.A.W.S.) says, "Verily the love of this world is the root-cause of every evil". Friendship with death: • It is of utmost importance that man should hold death dear and consider it an opportunity of meeting with his Almighty, and not hate it and consider it as evil, but should take lessons from it. • He should ask forgiveness from Allah for his sins and tame the rebellious self (nafs). • When the call of his Lord comes, he should welcome it with open arms accepting it to be a blessing from Allah. He should be contented with the decree (Qadr) of Allah. • He should also rejoice that shortly he would be taken to the presence of Ahlulbait (A.S.) and meet his deceased companions and other believer brothers. • He should also not be disheartened by the delay in death but should consider it as an opportunity afforded by Allah to him to repent. This delay would give him a chance to gather provisions useful for his journey to the other world, for the journey is tiresome and full of dangerous valleys & difficult paths. Issues regarding death Regarding the stage of Death, the following issues will be discussed: 1. Removal of the spirit and its hardship (Sakarat) 2. Turning away from the right path during death (Adool) These two issues will be discussed in the following chapters:
SAKARAAT (REMOVAL OF THE SPIRIT AND IT’S HARDSHIPS) (Extracted from Manazilul Akhira by Shaikh Abbas Qummi) Feelings at the time of removal of spirit Spirits of some men are removed with ease while some experience severe difficulty. It is narrated in traditions (Ahadees) that during death some people feel as if their body is being cut asunder by scissors, or are being grinded in a mill, while some feel as if smelling the fragrance of a rose. It is stated in the Qur'an: "Those whom the Angels cause to die in a good state, saying - Peace be on you, enter the garden (of Paradise) for what you did". (Surah-an-Nahl: 32). It is not necessary that the spirits of all believers (Mo'mineen) are removed easily. Some believer who have done good deeds in their lives experience difficulty during death. This acts as the punishment for sins he committed for which he is atoned for in this very world. While for a non -believer this difficulty is an extra punishment of Allah followed by the ones to come in the Hereafter. "But how will it be when the Angels cause them to die smiting their backs". (Surah-al-Mohammad: 27) It is also possible that a non-believer may not experience difficulty during death, this acts as reward for the good deeds he has committed which is compensated in this very world, leaving their scrolls of deed of any reward. In reality death is an unfortunate event for a non-believer even though he dies in comfort, while it is a blessing and felicity for a believer even though he experiences difficulty during it. "And the stupor of death will come in truth, that is what you were trying of escape". (Surah-alQaf : 19). This stage is full of difficulties & troubles. On one hand a man feels pain, his tongue turns motionless, his bodily components cease to function, while on the other hand weeping & wailing of relatives, grief of their separation, orphaning of children, and the sorrow of leaving behind hardly earned wealth and enormous property for others to feast upon. The wealth which was sometimes gathered by usurpation or through illicit means. The dying man remembers his sins and regrets, but alas, the time (to repent) has passed and accounts closed. Amirul Mo'meneen (A.S.) says, "He (the dying person) regrets over his wealth which he gathered bearing hardships, and now he is being separated from it, leaving it to be feasted upon by his inheritors. His hard earned wealth is left for the use of others." The dying person feels scared, for he is about to enter an unknown & unexplored world, and is all the more freighted when he witnesses those things which are totally new to him. The Holy Qur'an says, "Certainly you were heedless of it, but now we have removed from you your veil, so your sight today is sharp". (Surah-al-Qaf: 22) He feels the presence of Angels around him and wonders about what is in store for him. It has been narrated in traditions (Ahadees) that at the time of death, the Holy Prophet (S.A.W.S.) and the Holy Aimmah (A.S.) come near the head of the dying person, who is able to see them. It is narrated in third volume of 'Bihar-al-Anwar' that once Imam Ali-ar-Reza (A.S.) went to meet one of his companions (sahabi) who was about to die. He looked towards the Imam (A.S.) and said, "I see the radiant faces of your Grandfather (the Holy Prophet), Your Father (the Commander of the faithful), Your Mother (Hazrat Fatema), and the other Imams in Your Ancestry. I also see your luminous face along with them".It is a fact that every dying man has a glimpse of the Aimmah (A.S.), according to his love for and knowledge of them. For a believer (mo'min) their sight is a blessing from Allah, and for a hypocrite (munafiq) and disbeliever it is a sign of Allah's wrath. In the Salutation (Ziarat) of Amirul Mo'meneen Ali (A.S.) we utter these words: را ﷲ و راا ﷲ ما The dying man is confused, because on one hand Satan (Shaytan) with his companions tries hard to spoil his faith (Eeman), and on the other hand the thought of the arrival of the Angel of death makes him all the more puzzled. He wonders as to in what state would he (the Angel of death) come and how would his spirit be removed. The Commander of the faithful Ali (A.S.) says, "And when the signs of death approaches, he knows not what will befall him." Sheikh Kulayni narrates from Imam Ja’fer-as-Sadiq (A.S.) who said that once Hazrat Ali (A.S.) was suffering from the ailment of the eye. The Holy Prophet (S.A.W.S.) came to inquire about his health. He saw that Ali (A.S.) was in intense pain and was restless because of it. The Prophet asked him, "Is this anxiety the outcome of the ailment or restlessness"? Hazrat Ali (A.S.) replied that, "I had never witnessed such a pain before". The Holy Prophet (to console him) said "O Ali! when the Angel of death comes to take the spirit of the disbeliever, he brings along with him a club of fire, by which he removes his spirit and the flames of hell scream at the dying man". The Commander of the believers sat upright and said, "O Prophet! Please explain to me the tradition (hadees), for I do not feel the pain anymore. Will the spirit of anyone from among your ummat be removed in the same manner"? The Holy Prophet replied, 'Yes, three types of persons from among my ummat too will be subjected to this punishment: (1) An oppressive (Zalim) ruler (2) Those who unjustly usurp the rights of orphans (3) The bearer of false witness". Man also sees the effects of his good or bad deeds which he committed, in the form of difficulty or ease during death. There are also some who turn ‘kafir’ during death due to some of their bad deeds. "Then evil was the end of those who did evil, because they rejected the communications of Allah and used to mock them". (Surah-ar-Room : 10) It has also been narrated that during death (sakarat) or afterwards, the following persons should not be near the dying man: a) a woman in menses (Haiz) or Nifas b) a Junub person because the Angels of Blessings go away and is not good for the dying man. Sheikh Sadooq in his book Ilalush Sharaye' quotes Imam Ja'far-as-Sadiq (A.S.) as saying, that woman in menses (Haiz) or a Junub person should not remain near the dying person, because the Angels feel disgusted because of it and go away.
Story
In the book 'Darus Salaam', the great scholar Sayyed Murtaza Najafi quotes: Once an extreme epidemic broke in Iraq and Arabia. I was seated in the courtyard of the Shrine of the Commander of the faithful Ali (A.S.) with a distinguished Scholar (Aalim) Sayyed Mohammad Baqir Qazwini. He was distributing work for serving the effected people among us, when we saw a youth who was standing in the last rank and was struggling to come near the Sayyed, but could not do so because of immense crowd Suddenly he started wailing aloud, the Sayyed looked at him and told me to inquire the matter from him. I went to him and asked him the reason for weeping. He replied, "I desire that if I die in the epidemic, the Sayyed should recite the Prayer (Namaze Mayyit) over my dead body individually and not combined as he does (due to many deaths in the epidemic). I returned to the Sayyed and narrated the matter to him. He promised to fulfill his desire. Next day we saw an infant child who came crying to us. When we inquired of him he answered that he was the son of the youth who had come us yesterday with a desire. He told us that he had become the victim of epidemic and was about to die, and he was desirous of meeting the Sayyed. Some of us accompanied Sayyed Mohammad Baqir to meet the dying man. On the way we met a pious man who was coming out of his house. When he saw us he saluted us, and asked us, as to where we were going. We answered that we were going to visit a believer who was in his last moments. With permission he accompanied us in order to share the reward (sawab). When we came to the house, Sayyed Mohammad Baqir entered the room first, then one after the other we entered there in. The dying man was pleased and signalled us to sit. As soon as the pious man who had met us on the way entered, the dying man's colour changed. His face turned pale and in rage signalled him to go away. He became restless as if some trouble had befallen him. We were all the more surprised when we learnt that the dying man did not even know him, whom we could assume to be his enemy. The man excused himself and went out but returned back after sometime. This time when he entered, the dying person was pleased and welcomed him. After sometime we took permission to leave. On the way we asked the pious man the reason for the sudden change in the attitude of the dying man. He replied that he was in the state of pollution (Janabat), and was leaving his house with the intention of performing ceremonial bath (Ghusle janabat) in the public bath. He met us on the way, and not wanting to miss the opportunity of performing this noble task accompanied us. He said that when he first entered the house and saw the dying man's restlessness, he understood and left. To make himself sure he returned back after having performed the ceremonial bath (Ghusle Janabat). He concluded that the dying man had come to know about his impurity because the blessed Angels had left him and he felt immense pain. (Khazeenatul Jawaher) Those deeds whose performance eases death: Shaikh Sadooq quotes from Imam Ja'far-as-Sadiq (A.S.) that he said, "1f a person wishes that his last moments should be easy, he should: • maintain cordial relations with his kith & kin, and (Sila-e-Rahem) • be kind to his parents Whoever does so, death will be eased, and he will never fall prey to misfortunes in his lifetime". Story It is narrated that once the Holy Prophet (S.A.W.S.) went to see a youth who was in his last moments. He told him to recite Kalima-e-Tawheed (There is no God but Allah), but the youth could not utter it because his tongue had turned speechless. The Prophet repeated his order but with no avail. He repeated it twice but the youth could not answer. The Prophet turned towards a woman who was sitting near the youth's head and asked her if she was his mother. She replied in affirmative. He then asked her if she was unhappy with her son. She answered that she was certainly unhappy, but would forgive him if the Prophet commanded her to do so. The Prophet told her to forgive him. As soon as she forgave, the youth's speech returned and he recited the 'Kalima'. The Prophet asked him as to what hesaw. He answered that he saw an ugly looking man who had held him by the neck, and was trying to strangle him. The Prophet told him to recite the following: إ ا او ا ا ا ا را أ و ا When he did so, the Prophet asked him as to what he saw now. He answered that he saw that a handsome man had come to his rescue while the ugly man had turned back. The Prophet ordered him to recite the above du'a again and after having done so asked him what he saw. He replied that the ugly man had left, and the handsome youth was there by his side comforting him. He uttered these words and breathed his last. The above narration should be understood well, and lesson should be learnt that parents's displeasure becomes the reason for anguish in death. Even after being a companion (Sahabi) of the Prophet, and the Prophet being present besides him, the youth could not recite the 'Kalima' and was in agony till his mother forgave him. Imam Ja'far-as-Sadiq (A.S.) says, "For a person who gives clothes to his brother believer during the summer or in winter, it is incumbent upon Allah to present the dress of Paradise to him, make his end easy, and save him from the narrowness of the grave." The Holy Prophet (S.A.W.S.) says, "A person who offers to eat something sweet to his brother believer, the pangs (toughness) of death will be easy on him". Those A'mal which prove beneficial during death and eases it's tribulations: Reciting Surah-al-Yaseen, Surah-as-Saffat and the following supplication (kalimat-e-faraj) eases the tribulation during death: ا ا ا ﷲ إ إ ا ا ﷲ إ را برو ا تاا. بر ﷲ ن و و ا بر او و و ا شا بر ھو Shaikh Sadooq narrates from Imam Ja'far-as-Sadiq (A.S.) that he said, "For the person who fasts on the last day of the month of Rajab, Allah will save him from the after effects of death". Fasting on the 24th of Rajab carries great reward (Sawab). One of it's merits is that when the Angel of death comes to remove his spirit (Rooh), he comes in the form of a handsome youth carrying a bowl of the pure drink (Sharabe Tahoora) and offers him to drink. The dying person does so and dies in peace. The Holy Prophet (S.A.W.S.) says that if a person recites four unit (Rak'at) Namaz on the night of 7th Rajab in a manner that in each unit (Rak'at) after Surah-al-Hamd recites thrice Surah-at-Tawheed, once Surah-al-Falaq, and once Surah-an-Naas. After finishing the Namaz, sends Salawat on Us and recites ten times Tasbeehate Arba. ا ﷲو ﷲ إ ا و او ﷲ ن Almighty Allah will offer him shelter under the Throne (Arsh), and give him reward of a person fasting in the month of Ramazan. Till the time he finishes the prayers, the Angels pray for his forgiveness. Allah will ease the pangs of death on him, and save him from the squeeze in the grave (Fishare Qabr). He