AHL AL-BAYT (AS) AND MA'AD

[Taqavi]

What is the view of Ahl al-Bayt (AS) regarding the Ma'ad?

 

The Ma'ad, or the Day of Resurrection, is one of the fundamental principles in Islamic belief. Ahl al-Bayt (AS) has always emphasized the importance of this concept, reminding the Shia community of its significance and necessity. They have supported this belief through numerous hadiths and narrations. In this context, we will refer to some of these narrations, which have been recorded across various topics.

The importance of remembering death and preparing for the Day of Judgment: Ahl al-Bayt (AS) emphasized the importance of remembering death and preparing for the Day of Judgment; Imam Ali (AS) said: "Beware!" Nothing will prevent you from acting in the Hereafter, as time is short.[1] The Messenger of Allah said about the importance of death that whoever remembers death twenty times a day will be resurrected with the martyrs of Uhud. [2] In the accounts of Imam Hassan (AS), it is mentioned that when he remembered death, he wept. And when he remembered the grave, he wept. And when he remembered the resurrection, he wept. And when he remembered crossing the Sirat, he wept, and whenever he remembered standing before Allah Almighty (on the Day of Judgment), he would cry out and fall unconscious (on the ground). [3] Imam Sajjad (AS) also said in a statement about death (O Allah!), keep us safe from the deception of the world and protect us from its evil and corruption, and show us death, and may there be no day when we are unaware of death. [4]

These recommendations help Muslims always remember the Day of Reckoning and be prepared for it.

Life after death as a journey towards Allah:

Ahl al-Bayt (AS) view life after death as a journey towards Allah; Amir al-Mu'minin (AS) says: The destination (Day of Judgment) lies ahead, and death urges you from behind. Lighten your load to ensure your arrival. Indeed, those who have departed are eagerly anticipating your arrival. [5] Also, when condoling with a group of people one of whom had died, he said: This matter has not begun for you and will not end for you. This friend of yours, when he was alive, was traveling; think that he has now also gone on a journey. If he returns to you, he has returned, otherwise, you will go to him. [6] Imam Sadiq (AS) described the death as follows: take a lot of provisions and equipment with you, for the journey is long. [7]

This perspective allows Muslims to view death with peace and hope, considering it not the end of life, but the beginning of a journey towards divine mercy.

The importance of charity and good deeds after death:

The Ahl al-Bayt (AS) always emphasized doing good deeds and charity; the Prophet Muhammad (SAW) said: Be aware that whoever gives charity will receive a reward of heavenly blessings equal to Mount Aḥad for every dirham he gives in charity. [8] Imam Sadiq (AS) said regarding the effects of good deeds: After a person's death, his record of deeds is closed, and he will not receive any reward except in three ways: a continuous charity that he has left behind and continues after him, and a guiding tradition that he has created and is acted upon after his death, and a righteous child who prays for him. [9]

This view shows the importance of good deeds after the death and the hereafter of human beings.

The reward of righteous deeds in the hereafter:

The Ahl al-Bayt (AS) emphasized that the reward of righteous deeds of individuals will be given in the hereafter; in this regard, the Prophet Muhammad (SAW) said: Gabriel brought a message from the Lord, saying: O Muhammad, give glad tidings to the believers who perform righteous deeds and believe in you and your household; they will have the best reward with me and will soon enter Paradise. [10] Imam Sadiq (AS) was asked whether it is better for a person to perform his supererogatory prayers in one place or in different places? He said: In this place and that place; for they will testify in his favor on the Day of Resurrection. [11]

Intercession on the Day of Judgment:

The Prophet Muhammad (SAW) said: Three groups will intercede before Allah, and their intercession will be accepted: 1- Prophets 2- Religious scholars 3- Martyrs of Allah's way. [12]

Amir al-Mu'minin (AS) said in a hadith: We (the Ahl al-Bayt) will intercede, and our friends will also intercede. [13] In another narration from the Prophet Muhammad (SAW), it is stated: The believer who intercedes the least will intercede for forty of his believing brothers. [14]

Description of the Day of Judgment:

Narrations describing the state of the Day of Judgment say: On the Day of Judgment, everyone will enter thirsty. [15]  It is narrated from the Prophet  (SAW) that he said: In the darkness of the Day of Judgment, the people's slogan will be "There is no god but Allah." [16]  In another statement, he said: O people! Indeed, you will be gathered before Allah barefoot, naked, and uncircumcised, "as We created him, We shall restore him." [17]  In another description given by the Prophet about the atmosphere of the Day of Judgment, it is said that people will be gathered in three groups: a group riding, well-fed, and clothed; a group that the angels will drag face down to the ground and gather them in the fire; and a group that walks and runs fast. [18]

The Devout on the Day of Judgment:

The Prophet (SAW) says about the devout: Whoever faces obscenity and lust and avoids it for fear of Allah Almighty, Allah will forbid fire to him, and he will be safe from that great terror. [19] Another statement from the Prophet (SAW) states: Whoever makes enmity with his own self instead of enmity with people, Allah will secure him from the terror of the Day of Judgment. [20] Imam Baqir (AS) said concerning the state of the devout on the Day of Judgment: Whoever has a light on that day will be saved, and every believer has a light for himself. [21]

The Sinners on the Day of Judgment:

The Prophet (SAW) says about the state of sinners on the Day of Judgment: Those who are backbiting, fault-finding, gossiping, and those who defame innocent people, Allah will gather them in the form of dogs. [22]  Also, the Prophet (SAW) said: No one is an enemy to us, the Ahl al-Bayt, except that Allah will cause him to be afflicted with leprosy on the Day of Judgment. [23] Imam Baqir (AS) said concerning the condition of those who deny Allah's decree: They will be gathered like apes and swine. [24]

A Description of the Divine Court on the Day of Judgment:

Describing the divine court, the Prophet (SAW) said: Do you know what the news of this verse is, "That is the Day when the earth will tell its news"?[25] They said: Allah and His Messenger know best. He said: The news of it is that it will testify to every action that every servant, man and woman, has done on it, and will say: He did such and such. [26]  Imam Ali (AS) says: Mouths will be sealed and will not speak, and hands will speak, and feet will testify, and skins will recount what they have done, and no word will be left unspoken before Allah. [27]

Conclusion:

The narrations of Ahl al-Bayt (AS) about the Hereafter clearly demonstrate the importance of belief in the afterlife and preparedness for the Day of Judgment; they guide Muslims towards a life full of goodness, charity, and righteous deeds so that they may be successful and happy on the Day of Judgment; belief in the Hereafter not only brings peace and hope to hearts, but also provides a strong motivation for performing good deeds and abstaining from sins; Ahl al-Bayt (AS), by emphasizing these principles, have shown that the Hereafter is one of the fundamental pillars of Islam, without which true happiness cannot be attained.

 

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[1] . Ghurar al-Hikam wa Durar al-Kalim: Al-Tamimi al-Amidi, Abd al-Wahid ibn Muhammad, vol. 1, p. 750.

[2] . Majmu'at Warram (Tanbih al-Khawatir wa Nuzhat al-Nawazir): Warram ibn Abi Firas, vol. 1, p. 268.

[3] . Bihar al-Anwar: Allama Majlisi, vol. 43, p. 331.

[4] . Sahifa Sajjadiyya: The Fortieth Supplication, Supplication when remembering death, p. 203.

[5] . Nahj al-Balagha: Sayyid al-Sharif al-Radi, Sermon 21, p. 62.

[6] . Ibid. Wisdom: 357, p. 537.

[7] . Bihar al-Anwar: Allama Majlisi, vol. 13, p. 432.

[8] . Ibid. vol. 96, p. 115.

[9] . Al-Hada'iq al-Nadhira fi Ahkam al-'Itrat al-Tahira: Al-Bahrani, Al-Sheikh Yusuf, vol. 22, p. 124.

[10] . Bihar al-Anwar: Allama Majlisi, vol. 68, p. 19.

[11] . Ilal al-Shara'i': Al-Sheikh al-Saduq, vol. 2, p. 343.

[12] . Al-Khisal: Al-Shaykh al-Saduq, vol. 1, p. 156.

[13] . Ibid. vol. 2, p. 624.

[14] . Majma' al-Bayan fi Tafsir al-Quran: Al-Sheikh al-Tabarsi, vol. 1, p. 224.

[15] . Kanz al-Ummal fi Sunan al-Aqwal wal-Af'al: Al-Muttaqi al-Hindi, vol. 14, p. 361, Hadith: 38938.

[16] . Ibid. p. 366, Hadith: 38962.

[17] . Sahih Muslim: Muslim, vol. 4, p. 2194 / Al-Targhib wal-Tarhib: Al-Mundhiri, Abd al-'Azim, vol. 4, p. 206, Hadith: 5419.

[18] . Al-Targhib wal-Tarhib: Al-Mundhiri, Abd al-'Azim, vol. 4, p. 208, Hadith: 5428.

[19] . Wasa'il al-Shia: Al-Sheikh Hurr al-Amili, vol. 15, p. 209.

[20] . Thawab al-A'mal wa 'Iqab al-A'mal: Al-Sheikh al-Saduq, p. 181.

[21] . Tafsir al-Qummi: Al-Qummi, Ali ibn Ibrahim, vol. 2, p. 378.

[22] . Al-Targhib wal-Tarhib: Al-Mundhiri, Abd al-'Azim, vol. 3, p. 325, Hadith: 4277.

[23] . Thawab al-A'mal wa 'Iqab al-A'mal: Al-Sheikh al-Saduq, p. 204.

[24] . Ibid. p. 112.

[25] . Al-Zalzalah: 4. «يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا»

[26] . Al-Amthal fi Tafsir Kitab Allah al-Munzal: Makarem al-Shirazi, Al-Sheikh Nasser, vol. 20, p. 377.

[27] . Bihar al-Anwar: Allama Majlisi, vol. 7, p. 313.