We should know that there is no controversy among Muslims regarding the factuality of the Balance of deeds and it is mentioned in the Holy Qur’an on a number of occasions. The Almighty Allah has said in Surah al-A’raaf:

وَالْوَزْنُ يَوْمَئِذٍ الْحَقُّ فَمَنْ ثَقُلَتْ مَوَازِينُهُ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ

“And the measuring out on that day will be just; then as for him whose measure (of good deeds) is heavy, those are they who shall be successful” (7:8).

وَمَنْ خَفَّتْ مَوَازِينُهُ فَأُولَٰئِكَ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ بِمَا كَانُوا بِآيَاتِنَا يَظْلِمُونَ

“And as for him whose measure (of good deeds) is light, those are they who have made their souls suffer loss, because they disbelieved in Our communications” (7:9).

In Surah al-Mu’minoon, also, a similar point is mentioned. In Surah Kahf, He says, regarding the infidels:

فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا

“And therefore, We will not set up a balance for them on the day of resurrection” (18:105).

In Surah al-Anbiya it is said:

وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْئًا وَإِنْ كَانَ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ أَتَيْنَا بِهَا وَكَفَىٰ بِنَا حَاسِبِينَ

“And We will set up a just balance on the day of resurrection, so no soul shall be dealt with unjustly in the least; and though there be the weight of a grain of mustard seed, (yet) will We bring it, and sufficient are We to take account” (21:47).

In Surah al-Qari’ah also, mention is made of the heaviness and lightness of the Balance:

أَمَّا مَن ثَقُلَتْ مَوَٰزِينُهُۥ

“Then as for him whose measure of good deeds is heavy” (101:6).

فَهُوَ فِى عِيشَةٍ رَّاضِيَةٍ

“He shall live a pleasant life” (101:6).

وَأَمَّا مَنْ خَفَّتْ مَوَٰزِينُهُۥ

“And as for him whose measure of good deeds is light” (101:8).

فَأُمُّهُۥ هَاوِيَةٌ

“His abode shall be the abyss” (101:9).

Thus, there is no doubt in the factuality of the balance of deeds (Mizan), and its denial is absolute unbelief. However, there is dispute regarding its meaning. Most commentators and scholastic theologians of Ahl al-Sunnah and Shi’a have relied on its apparent meaning. They say that on Judgment Day, the Almighty Allah will fix a balance having a balancing rod and two huge pans. The deeds of people will be weighed on it.

Good deeds will be placed on one side and the bad deeds on the other, but they differ as regards the condition of weight; because deeds are some concepts, which neither have weight nor are they established independently. Some have said that the scrolls of deeds are weighed. Ahl al-Sunnah have narrated from Ibn ‘Umar that people inquired from the Messenger of Allah (S) about what would be weighed on Judgment Day. He replied: The scroll of deeds is weighed.

Based on this, it is necessary that the Almighty Allah bestows weight to the scroll of deeds, according to the deeds. Some have said that the good deeds will be personified in illuminated forms and the evil deeds will take the shape of dark forms and they are weighed against each other.

Some believe that the deeds would be personified, and they say that according to different views of scholars, the transformation of realities is allowed as in dreams divine discernment takes the form of water and milk; but this is logically very unlikely. The resurrection that Muslims believe in is not compatible with it, because they believe that this same body will be resurrected, and they do not accept difference in form.

Based on this, to accept the transformation of reality is only a mistake. The most reasonable view is that the Almighty Allah creates some objects from those words and deeds; for example, good and bad faces, so that their goodness and evil takes form and it may be inspected, although this is in accordance with one who believes in the resurrection of facsimile bodies.

Moreover, even if we suppose that the Balance (Mizan) is fixed, again there is dispute in its meaning, whether there is one and the same balance for all or it is different for each person. Even if we suppose that it is different for all, whether one is for weighing all his beliefs, deeds, morals, and different types of acts; or it is different for each? Since we don’t know its specification; in this regard, a general faith is sufficient and Ahl al-Sunnah and Shi’a theologians believe that Mizan is a metaphor of justice, and reward and punishment, and is a metaphor of weighing of deeds according to justice.

They say that if that person believes in the justice of God, what is the need of weighing on the balance and if he does not, how would he gain certainty from this weighing? On the contrary, he can say that you brought many bodies and weighed them and displayed this. How can I know that this was in accordance with justice?

Thus, there is no use of this weighing, and its support is what is narrated from Hisham Ibn Hakam in Ihtijaaj that a heretic asked Imam Ja’far as-Sadiq (‘a) about Mizan. The Imam (‘a) said: Deeds are not bodies, which might have weight, and only the person that need weighing anything one who is unaware of their weight. Whereas nothing is concealed from the Almighty Allah.

He asked: Then what is the meaning of Mizan? He replied: It implies justice. He asked: Then what is the meaning of the following verse:

فَمَنْ ثَقُلَتْ مَوَازِينُهُ

“Then as for him whose measure (of good deeds) is heavy...” (7:8).

He replied: Whose good deeds are more.

Al-Kulayni and Ibn Babawayh have narrated from Hisham Ibn Saalim that people asked Imam Ja’far as-Sadiq (‘a) regarding the meaning of the following verse:

وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ

“And We will set up a just balance on the day of resurrection” (21:47).

He said: Balances imply prophets and successors (‘a).

Shaykh al-Mufid says: Mizan symbolizes dispensing of justice between deeds; to put everything in its proper place and to convey every right to its rightful owner. It does mean what the Hashawiyya have understood. That is, on Judgment Day, there will be many balances like the balances of the world and every balance has two pans; the deeds will be placed in them.

Since deeds have many dimensions, they cannot be weighed, and they are described as heavy and light metaphorically. The implication is that whatever deed that are heavier in its measure, the doer is eligible for a great divine reward. And whatever deed that is lighter in measure, its doer is not eligible for such divine reward. In the tradition, it is mentioned that Amir al-Mu’minin (‘a) and the Imams from his descendants are the criterion; it implies that they judge between the acts and command by justice and divine reward.

In an Arabic proverb, it is said: So and so is in my view the Mizan of so and so person. Its meaning is that he is an equal of the person. What the Almighty Allah has said about the accounting and fear of it, it implies that he is left on his own deeds. One who is dealt with in this way, is not purified of his deeds; and one, whom the Almighty Allah should forgive, gets salvation. One, whose balance is heavy; implies one, who is more deserving of divine reward.

Thus, they are the successful ones. And one, whose balance is light, it implies that his obedience is less, and he is not eligible for divine reward. Thus, they are those, who harm their selves and they will abide in Hell forever. The Holy Qur’an is revealed in the language of Arabs and its metaphor is well-known in their language.

The author says: Due to this, it is difficult to ignore the apparent connotation of the verses, but since reports in this matter are mutually contradictory, it is necessary to have faith in the Mizan, and its meaning should be left to the interpretation by these personalities; and it is difficult to take either side. As for the accounting and questioning of people, many traditions and verses are mentioned in this regard. It is obligatory to have general faith in them. It is mentioned in many verses that the Almighty Allah is a swift taker of accounts. He is the fastest account taker (Asra’ al-Haasibeen).

Regarding some, He has said that there is an adverse accounting (of deeds), and the accounting is tough and severe for them. He has also said that their return is to Us, and their accounting is on Us. And He says: I question those, to whom prophets were sent. And I question the prophets. It is mentioned in traditions that Allah takes the account of the creatures in a blink of the eye. It is mentioned in another tradition it is the time it takes to milk a goat.

It is narrated from Amir al-Mu’minin (‘a) that accounting of one person does not prevent Allah from taking the account from another, as giving sustenance to one does not prevent Him from giving sustenance to another. Ibn Babawayh has said in The Shi’ite Creed that:

Our belief concerning the reckoning (Hisaab) is that it is real. Some of it will be undertaken by Allah, the Mighty and Glorious, and some by His Proofs (the Imams). The reckoning of Prophets and Imams will be undertaken by Allah, while every Prophet will be entrusted with the reckoning of his vicegerent. And the vicegerents (Awsiya) will take the reckoning of the whole of their respective community.

Allah, who is Blessed and Exalted above all, will be witness for the prophets (Anbiya) and apostles (rusul); and these (prophets and apostles) will be witnesses for the vicegerents (Awsiya).

And the Imams will be witnesses for the people, and this is borne out by His saying:

فَكَيْفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَىٰ هَٰؤُلَاءِ شَهِيدًا

“How will it be, then, when We bring from every people a witness and bring you as a witness against these?” (4:41).

And Allah says:

أَفَمَنْ كَانَ عَلَىٰ بَيِّنَةٍ مِنْ رَبِّهِ وَيَتْلُوهُ شَاهِدٌ مِنْهُ

“Is he then who has with him clear proof from his Lord, and a witness from Him recites it” (11:17).

And the witness (here referred to) is the Prince of Believers, ‘Ali Ibn Abi Talib. And He says:

إِنَّ إِلَيْنَا إِيَابَهُمْ

“Surely to Us is their turning back” (88:25).

ثُمَّ إِنَّ عَلَيْنَا حِسَابَهُمْ

“Then surely upon Us is the taking of their account” (88:26).

Imam Ja’far was asked concerning the saying of Allah, the Exalted:

وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْئًا

“And We will set up a just balance on the day of resurrection, so no soul shall be dealt with unjustly in the least” (21:47).

He said the scales (or balance) are the Prophets and their vicegerents (Awsiya). Among men, there will be some, who will enter Paradise without a reckoning; but everyone will be questioned according to the saying of Allah:

فَلَنَسْأَلَنَّ الَّذِينَ أُرْسِلَ إِلَيْهِمْ وَلَنَسْأَلَنَّ الْمُرْسَلِينَ

“Most certainly then We will question those to whom (the apostles) were sent, and most certainly We will also question the apostles” (7:6).

…That is, concerning religion.

And as for sins, no one will be questioned about them, except he, whose reckoning is being taken. Says Allah:

فَيَوْمَئِذٍ لَا يُسْأَلُ عَنْ ذَنْبِهِ إِنْسٌ وَلَا جَانٌّ

“So on that day neither man nor jinni shall be asked about his sin” (55:39).

…that is, especially those who are Shi’a of the Prophet and the Imams, and not of the others. as is handed down in the commentaries of the Qur’an. And everyone, whose reckoning is taken shall be punished, although [it be that the punishment amounts to no more than a slight detention.]

And no one shall escape the Fire, and no one shall enter the Garden (merely) by virtue of his actions, except by the mercy of Allah, exalted is He above all. And verily Allah will address His slaves, whether they be the earlier or the later ones, in one speech containing the complete reckoning of the deeds of every person. And each person shall hear only the part related to himself, so that he shall imagine that he alone is being addressed and no one else. And Allah, exalted is He, will not be diverted from addressing one person, because He is addressing another. And He will be quit of His reckoning of the prior and later ones (i. e. all mankind) in the space of half an hour, according to the computation of the hours of this world.

Allah will confront each person with a book wide open, informing Him of all his actions, omitting neither a minor nor a major sin. In this fashion will Allah constitute each person his own reckoner and judge, for he will be told:

اقْرَأْ كِتَابَكَ كَفَىٰ بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا

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

Allah will put a seal upon the mouths of certain people, and their hands and feet and all their limbs will testify to things they are hiding:

وَقَالُوا لِجُلُودِهِمْ لِمَ شَهِدْتُمْ عَلَيْنَا قَالُوا أَنْطَقَنَا اللَّهُ الَّذِي أَنْطَقَ كُلَّ شَيْءٍ وَهُوَ خَلَقَكُمْ أَوَّلَ مَرَّةٍ وَإِلَيْهِ تُرْجَعُونَ

“And they shall say to their skins: Why have you borne witness against us? They shall say: Allah Who makes everything speak has made us speak, and He created you at first, and to Him you shall be brought back” (41:21).

[End of the statement of Shaykh Saduq and this learned scholar has reconciled the traditions in this way.]

Al-Kulayni has narrated from Imam Zayn al-’Abidin (‘a) that neither Mizan is fixed nor scroll of deeds is opened for polytheists; on the contrary, they are taken to Hell in hordes. Establishing the balance and unfurling of the scroll of deeds is only for Muslims.

Ibn Babawayh and Shaykh Tusi have narrated through authentic chains of narrators from Imam Muhammad al-Baqir (‘a) that: The servant does not move two steps till the Almighty Allah ask him about four things: about his age, in what he spent it; secondly his youth, in what he spent it; third, his wealth, from where he got and how he spent it.

Fourth, regarding love for us Ahl al-Bayt (‘a). Ibn Babawayh has narrated through authentic chains of narrators from Imam Ja’far as-Sadiq (‘a) that on Judgment Day, two believer men will be made to stand for accounting. Both will be made to stand up for accounting: one is poor and the other is rich.

The poor one will ask: O Allah, why do You make me stand? By Your might and honour, You are well aware that You did not bestow me any power or rule that I should either do justice or oppress. You also did not give me excess of wealth, that Your right should become obligatory on me, and whether I paid it or not. You only gave me as much sustenance as You had destined for me, and You knew that it was sufficient for me.

The Almighty Allah will say: My servant is right, leave him, so that he may enter Paradise. And that rich man continues to stand; he perspires so much that even if forty camels drink it, it would be sufficient for them. After that he enters Paradise, and that poor asks him: What prevented you from coming sooner. He replies: The prolongation of the accounting; my shortcomings were exposed one after another, and the Almighty Allah used to forgive me; till He encompassed me with His mercy and included me among the penitents. Then that rich one asked: Who are you? The poor one will reply: I am the same beggar, who was with you at the Mahshar. He will say: The blessing of Paradise had transformed you so much that I could not recognize you.

It is narrated from al-Husayn Ibn Sa’id in the book of Zuhd that a person came to Imam Muhammad al-Baqir (‘a) and asked:

O son of Allah’s Messenger, I have committed a sin, which is between me and God. No one is aware of it from among the creatures. That sin is very heavy and hard for me, and I consider you more honourable that I should mention it to you.

On Judgment Day, the Almighty Allah will take account of the believers Himself and after informing of each sin, will forgive him and neither would he divulge it to a proximate angel nor a messenger prophet. On the contrary, He will keep some of the sins concealed from that person so that he should not be much ashamed. Then He will order his evil deeds to change into good deeds and this is the meaning of the following verse:

فَأُولَٰئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَاتٍ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا

“So these are they of whom Allah changes the evil deeds to good ones; and Allah is Forgiving, Merciful” (25:70).

According to another report, Shaykh Tusi said: On Judgment Day, the sinful believer is brought for accounting. The Almighty Allah Himself takes his account and He does not inform any of the creatures about it. He mentions his sins directly to him; and when he confesses, Almighty Allah orders his deed-recording angels to change his bad deeds into good and show them to the people. When people see, they say: This man does not have a single sin in his account. At that time the Almighty Allah orders them to take him to Paradise. This is the interpretation of the above verse. It is exclusive for our Shi’as.

It is narrated in Uyun Akhbar ar-Ridha’ (‘a) that the Messenger of Allah (S) said: The Almighty Allah takes the account of all the creatures, but He sends without accounting to Hell one, who has taken a partner to Him. Moreover, it is narrated through very reliable chains that the first thing, which a person would be questioned about, is the love for us, Ahl al-Bayt (‘a).

Shaykh Tusi has narrated in, Amali and others have also narrated that Amir al-Mu’minin (‘a) wrote in the letter to the people of Egypt, which he sent through Muhammad Ibn Abi Bakr. In that letter, he wrote: One, who performs a sincere act for the Almighty Allah, is recompensed by the Almighty Allah in the world and the hereafter, and in both places, He suffices for him in all matters.

The Almighty Allah says: O My servants, who believe; fear the chastisement of your Lord. For those who have performed good deeds, there is divine reward. The earth of the Almighty Allah is vast. The Almighty Allah rewards much, those who are patient. Thus, the Almighty Allah does not take the account of what He has bestowed to the believers in the world. The Almighty Allah says:

لِلَّذِينَ أَحْسَنُوا الْحُسْنَىٰ وَزِيَادَةٌ

“For those who do good is good (reward) and more (than this)” (10:26).

It is narrated from Imam Ja’far as-Sadiq (‘a) that there is no servant, but that one proof of Allah is on him; either due to a sin he has earned or due to a blessing in thankfulness of what he has been flawed in.

It is narrated from Amir al-Mu’minin (‘a) that on Judgment Day, the believing servant is made to stand before the Almighty. He commands them to compare His blessings and his acts. Thus, divine blessing encompasses his deeds.

The Almighty Allah says: Grant My blessings to him and calculate his good and bad deeds. If both are equal, the Almighty Allah removes his evil due to his good and admits him to Paradise. If the good is more, the Almighty Allah, due to that excess, grants him a great reward. If his evil deeds are more, but he has abstained from polytheism; that is, he is a Shi’a and his beliefs are correct; thus, if the Almighty Allah likes, He forgives him through His mercy and is kind to him by overlooking his shortcomings.

Shaykh Tusi has narrated from Imam Ja’far as-Sadiq (‘a) that he said: On Judgment Day, the Almighty Allah will appoint us to take the account of our Shi’a. Thus, the sins, which are between the person and God, we beseech Allah to forgive them for our sake and what is our right, we pardon them. Then the Imam recited the following verses:

إِنَّ إِلَيْنَا إِيَابَهُمْ

“Surely to Us is their turning back” (88:25).

ثُمَّ إِنَّ عَلَيْنَا حِسَابَهُمْ

“Then surely upon Us is the taking of their account” (88:26).

It is narrated from Imam Ja’far as-Sadiq (‘a) in Basa’ir al-Darajat that the Messenger of Allah (S) said: I am the first to come to the Almighty Allah; then the Book of Allah comes to me; then my Ahl al-Bayt (‘a); then my Ummah. The Almighty Allah questions my Ummah: How did you deal with My Book and the Ahl al-Bayt of your Prophet?

Ayyashi has narrated that Imam Ja’far as-Sadiq (‘a) said in the explanation of the following verse:

وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَٰئِكَ كَانَ عَنْهُ مَسْئُولًا

“And follow not that, of which you have not the knowledge; surely the hearing and the sight and the heart, all of these, shall be questioned about that” (17:36).

The ears are asked about what they heard, and the eye is asked about what it saw; and the heart is asked what it believed in.

Al-Kulayni and Al-Barqi have narrated through correct chains from Imam (‘a) that there are three things a believer is not supposed to account for: the food he eats, the cloth he wears; that righteous wife, who assists him and keep her chastity intact due to him.

It is narrated in Uyun Akhbar ar-Ridha’ that Imam (‘a) said: There is no real bounty in the world. Ahl al-Sunnah jurists present in the assembly observed: the Almighty Allah says:

ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ

“Then on that day you shall most certainly be questioned about the boons” (102:8).

They continued: thus, bounties imply, cold water and it is from the bounties of the world. The Imam asked: Have you interpreted it in this way? You have many contradictory views. Some say it is cold water; some claim that it is tasty food, and some say it is a good dream.

However, my respected father informed that when all these views were mentioned in the presence of my grandfather; he became enraged and said: The Almighty Allah does not ask His servants of what He has given to them by His grace and He does not remind them of His favours. Reminding of favours is considered a bad ethical trait for creatures; so how it can be attributed to the Creator?

But the ‘bounty’ is belief in our Wilayat and Imamate and the Almighty Allah questions about it after Tawhid and prophethood, and that is why He has mentioned it as a ‘bounty’, because when a believer fulfils it, he is admitted to the everlasting bounty of Paradise, which has no decline. Indeed, my respected father informed me through his respected forefathers and they, from Amir al-Mu’minin (‘a), that the Messenger of Allah (S) said to Amir al-Mu’minin (‘a):

O ‘Ali, indeed, the first that a servant will be asked after his death is the testimony to the oneness of God, and that I am His Messenger and that you are the Wali of believers, because of what is deemed for you, that is Imamate and which I have deemed, from successorship. Thus, one that accepts these beliefs, he goes to such a bounty, which does not have any decline.

Al-Kulayni has narrated through reliable chains of narrators from Imam Zayn al-’Abidin (‘a) that Amir al-Mu’minin (‘a) said: On Judgment Day, the Almighty Allah will raise people from the graves, unclothed, barefoot, clean shaved and without defects, as they were created initially.

They will herd them into a plain, till they stand in a pass of Mahshar. All these will crowd much and will not allow passage. Their breaths will stop; they would be perspiring profusely; their wails will rise; this is the first terror of the Judgment Day.

Then an angel will call out on behalf of the Almighty Allah, whom all will hear. They will fall quiet and lower their sights. They will tremble and be extremely terrified and will raise their heads towards that voice. Thus, the wise and just Allah calls out to them:

I am that God, except whom there is no god. I am the fair ruler and I do not oppress. Today, I will judge you with justice and extract the right of the weak from the strong. I will recompense hardships of people with rewards, and as a result of forgiving of oppression I reward. Today, one that has some oppression in his account, will not be able to cross this pass, except that the oppressed party forgives, and I reward him for that.

Thus, cling to each other and demand your recompense from whoever has oppressed you in the world. I am your witness on them and my testimony is sufficient. Thus, the oppressed will go around seeking out the oppressors and demand their requital and they will remain in that condition for age. At last, their condition will become serious, and they would be sweating a lot.

According to another report, the sweat reaches up to their mouths, and in the Tehran edition it mentioned that it is up to the thighs and their wails increase further. The majority of the people desire that they should overlook their sufferings and get relief from this pass. At that time a caller calls out to them to keep quiet and listen to their Lord. When all fall silent, the Almighty Allah says: If you forgive the oppressions of each other, you will get relief from this pass, and if not, I will take up the responsibility.

Most people are elated, and they forgive oppressions on them hoping for relief, but some say: O Allah, the oppression on us is so severe for us to forgo it. Rizwan, the caretaker of Paradise is instructed to show them a silver palace of Firdaus Paradise filled with gold, silver and diamonds, and Hoories and pages.

A caller calls out from Allah: O creatures, raise your head and see this palace. When they see it, every person wishes that the palace is given to him. The caller calls out that this palace is for one, who forgives the excesses by a believer. At that time, most of them will forgive and get relief, but some will not. The Almighty Allah will say: That person does not enter My Paradise, who has a liability to some Muslim till they recover it at the time of accounting. O creatures, be prepared for the accounting.

Thus, they open their path, so that they may assemble near the ‘Arsh of God in the field of accounting. The scrolls of deeds are unfurled, the balance is set up and all prophets and Imams, who are witnesses on creatures and each Imam testify on the people of his time to whom he was appointed by Allah and whom he had called to Allah.

At that time a man from Quraish asked: O son of Allah’s Messenger, if the right of the believer is on a unbeliever, what will be taken from him, while he is an inmate of Hell. Imam (‘a) replied: The sins of the Muslim are reduced in accordance with the right he had on the unbeliever and that unbeliever is punished as a result of that right of the Muslim on him, in addition to the chastisement already fixed for him due to his unbelief.

Then that man asked: If the right of a Muslim is there on another Muslim, how is it recovered? He replied: The good deeds of the oppressor are taken in lieu of the rights of oppressed and added to the sins of the oppressor. He asked: What if the oppressor is has no good deeds to his credit? He replied: The sins of the oppressed are taken from his account and added to the account of the oppressor.

It is narrated in Ilal ash-Shara’i that on Judgment Day, the creditor arrives and files his complaint. If the debtor has good deeds to his credit, they are taken away, and if he does not have any good deeds, the sins of the creditor are added to his account.

The author says: According to verses and reports, it is basically proved that accounting on Judgment Day is confirmed; and its details as to who would be questioned and who would be taken to Paradise or Hell is not known. It is also not known what the questioning will be about. Some believe that they question about all the worldly bounties, as mentioned in the traditions of Ahl al-Sunnah and Shi’a, that there is accounting of the lawful of the world and punishment for its unlawful.

It was mentioned in the previous traditions that a believer will not be made to account for the bounties of the world; and it was mentioned in some traditions that food, clothes, and wife is not accounted for. It is mentioned in the reward of most deeds that its doer goes to Paradise without accounting. Traditions recorded about some people, who will go Paradise without accounting, are exceptions to the general rule that all will have to go through accounting. Other traditions can be reconciled from two aspects:

The first aspect is that not having to go through accounting is exclusive for believers and there is no accounting for all others.

Another reason is that not taking the account should be with regard to the necessities, like those three things, which were mentioned. Taking account should be in regard of those that are beyond basic necessities like extravagance in spending, earning through unlawful means, spending on illegal things, and hoarding of unlawful wealth etc. We should know that there are various traditions regarding resurrection in the nude and being raised clothed. It is mentioned in some traditions that they would be raised unclothed, as the tradition of Fatimah Bint Asad shows.

It is mentioned in reliable traditions that you must give your dead nice shrouds, as they will be raised with the same. It is possible that resurrection is absolutely for non-believers or for perfect non-believers and being raised clothed is for believers or for perfect believers. Regarding Fatimah Bint Asad, the act of laying her in her grave by the Prophet might have been for extra precaution.