Awakening

In most cases human bodies will develop and mature within the ground where they were buried, because most of their cellular remnants are in that area. Then will come a time when the ground splits all around and the dead begin to emerge swiftly,

“On the Day when the ground will cleave asunder and mankind shall rush out – that is an easy gathering for Us.” (50:44)

In other words, the earth discharges its contents,

“And when the earth is spread out,” (84:3)

“And casts out what it contains and becomes empty.” (84:4)

Human beings will emerge one by one from the earth and remain waiting next to their graves. It will take some time for the stupor of their long sleep to dispel. They will be wiping away the mud and grime from their faces as they look around in amazement, unsure about what exactly has happened. They do not know how they have awakened in a new body after just a short nap! There are no signs of the darkness or illumination, narrowness or expansiveness of their life in Barzakh. As far as they can see, they are back in their former human form; they have come out of the ground and are sitting next to their grave. Their multitudes resemble moths that flutter in a vast and desolate desert,

“The Day on which mankind will be as scattered moths.” (101:4)

The Structure Of The Human Body In The Akhira

The genetic information contained in the scattered cells of an individual play an essential role in the reassembly of his limbs and flesh to create his new body in the Akhira. However, it is not the only factor that determines the nature of the Akhira body. In this resurrection the imaginal body also plays a fundamental role, because an individual’s features, personality and characteristics are modelled on his Barzakhi body. And if you recall, that body in turn was largely affected by the actions, disposition and inclinations of the individual - when he lived in the Dunya - which had etched themselves in his soul and mingled with his being. As a consequence, these factors act like genes to give rise to the various physical and spiritual qualities of his new and eternal body.

When people see each other in the assembly of mahshar, they notice how the spiritual genetic variances have caused some faces to become illuminated and dignified, and others dark and gloomy:

“And on the Day of Judgement you will see that those who lied concerning God will have their faces blackened…” (39:60)

And it will appear that:

“… their faces are covered with patches from the depths of the dark night...” (10:27)

Some will be blind and terror will drain their colour,

“On the Day when the (second) trumpet shall be blown, We shall gather the criminals on that day blue (or blind) with terror” (20:102)

Some will be deaf and unable to hear most sounds. Those who sold their religion in the world and used it only expediently to earn their livelihood will have no flesh on their faces and they will appear with hideous and skull-like faces. In a tradition we read that, “Those who recite the Qur’an so that they can thereby earn their livelihood from the people will appear on the Day of Judgement with faces that have been stripped of flesh and resemble skulls.”1 Some will be resurrected so tiny that if they tried to walk with the multitudes of people they would be crushed underfoot, “The arrogant will become the size of ants and they will be kicked about by the people until God finishes taking the accounts (hisab).”2

In summary, everyone’s features and forms will alter in strange manners, although people will still be recognizable from their faces. It has been narrated from the Prophet (S) that he said the following about the sinners from his nation:

[“Ten groups from my nation will be resurrected apart. God will separate them from the ranks of the Muslims and their features will be transformed. One group will resemble apes and another will resemble pigs; some will undergo a reversal so that their faces and feet will change places and they will be dragged everywhere in this manner; others will be blind, and will be stumbling about in confusion; some will be deaf and dumb and will not understand anything; some will be chewing on their own bloated tongues and blood and pus will ooze from their mouths in a manner that it will fill people with disgust; others will have had their arms and legs cut off, and others will be hanging from branches of fire. A group will be emitting a foul odour much worse than that of rotting corpses, and a group will be clothed in pitch and tar which will be stuck on their bodies.”]

[“As for those who appear as apes, they were the gossipers and slanderers. And those that appear as pigs used to consume from unlawful sources. Those who are being dragged upside-down earned their livelihood from interest and usury and those who are blind were unjust in their judgements, and oppressed the people. Those who are deaf and dumb were proud and self-centred. As for those who are chewing on their own tongues, they are the scholars and orators who did not themselves act on what they told others to do. Those that have had their limbs cut off used to harass their neighbours and those that are hanging on gallows of fire are the spies and talebearers who slandered innocent people to rulers. Those who emit a foul stench are the ones who gave in to their base and unlawful sexual desires and also those who did not pay the purifying tax (zakat). As for those who are clothed in burning tar (qatiran), they used to be conceited and boastful (in dress and conduct).”]3

Self-Realization On The Day Of Judgement

Why should people linger in this state and why do they have to undertake such a lengthy journey towards paradise or hell? Has man not evolved sufficiently by undergoing the tests of the Dunya and the maturation process in Barzakh that he can now be led directly to his eternal abode, whichever it is?

The answer to this question is clear. Between the material world, in which we are physically living at present and the world of the Names and Attributes of God, which can only be perceived in paradise, there are two other realms. One is the imaginal world or the world of analogies (‘alam al-mithal) and the other is the spiritual world or the world of souls (‘alam al-nafs). These two realms are also called Barzakh and Qiyama respectively.

Unless he passes through these two worlds, a human being cannot attain the level where he can perceive the realities of the Divine names and attributes. In other words, just as it is not possible to reach the world of Akhira without gaining capacity from traversing the world of Barzakh, reaching the realm of the names and attributes and perceiving the true beauty of God is not possible without the self-realization and insights gained in traversing through the world of Qiyama. Perhaps this is the meaning of the narration of the Prophet (S) about the Day of Judgement, “When a believer comes out of his grave, his actions will appear before him in a beautiful form. He will enquire, “Who are you? By God, you appear to be a virtuous person.” It will reply, “I am the embodiment of your good actions.” It will then illuminate his path and guide him to paradise. And when a disbeliever comes out of his grave, his actions will appear before him in an abominable form. He will ask, “Who are you? By God, I find you repulsive.” It will reply, “I am the embodiment of your actions,” then it will carry him to the fire of hell.”4

The world of souls does not have any discernible boundaries. As we move above the world of matter there exist greater and more potent worlds; in contrast as one descends from higher realms, the worlds get smaller and weaker, “Just like the image in a mirror which is a mere reflection of the features and colour of the face, and gives no clue about the true nature of the person. It cannot give an indication of the intelligence, generosity, courage or other qualities of the person standing in front of it. And certainly, it cannot reflect his inner soul, which in any case has no shape or structure.

For this reason, the realities of the imaginal world (Barzakh) cannot be reduced and interpreted in the language of matter; in fact, what the Dunya displays of the world of Barzakh is confined to the capacity and limitations of material concepts. In the same way the realities of the afterworld (Qiyama) and the realities of the world of souls (῾alam al-nafs) cannot be reflected in the mirror of the Barzakh, and whatever Barzakh displays of Qiyama is only to the extent of its own capacity and limitations.”5

To enter the imaginal world it is necessary to pass through this material world; we have to shed our primitive material bodies to enter into a more expansive world. In the same way, in order to enter the world of souls or Qiyama, we have to die in the world of Barzakh and shed our relatively primitive imaginal bodies in order to perceive that immense world. And in this last world we have to travel within our own souls to find our true purpose. The many stations of Qiyama including the resurrection and dispersion (hashr wa nashr), the accounting (hisab), the book (kitab), the witnessing (shahada), the balance (mizan) and the bridge (Sirat) all exist to better acquaint us with ourselves, so that soul may begin to reflect those Divine names and attributes that it has the capacity to – whether these are His attributes of beauty (jamal) or His attributes of majesty (jalal).

And this is the world of the meeting with God (liqa Allah). It is a world in which our souls reflect God’s attributes like a mirror. In fact, the meeting with God begins from the moment we wake up in the afterworld. The Prophet stated, “Mankind is asleep, and when they die, they wake up.”6 When we enter Barzakh it seems that we have woken up from a deep sleep. Compared to Barzakh this world is no more than a slumber. In the same way, the world of Barzakh when compared to that of Qiyama is just like sleep compared to wakefulness. When we enter into the world of Qiyama from Barzakh it will seem to us that we have finally woken up. It is for this reason that the imaginal world is called the minor Qiyama (Qiyamat as-sughra) and the world of souls is called the major Qiyama (Qiyamat al-kubra).

Some believe that just as the soul detaches from our material bodies at death so as to be able to witness the wonders of the imaginal world, similarly the soul must also detach from the imaginal body so that it can witness the wonders of Qiyama. In other words, the soul must become absolutely immaterial (mujarrad) so that it can get to know itself intimately; it is only then that it can meet God and witness the wonders of that realm.

However, this view does not appear to be correct, because in the world of Qiyama, the material body, the imaginal body and the soul unify into one efficient entity. The difference between the Akhira and Dunya is that in Qiyama, the human being has control over all three realms: material, imaginal and spiritual. His material dimension does not inhibit his imaginal capacity, and his imaginal dimension does not inhibit his spiritual capacity. The human being in fact needs to be all three simultaneously in order to comprehensively perceive the Divine names and attributes.

Not all human beings can properly exercise their newfound ability when they first enter Qiyama. Some time is required for them to get acquainted with this new world, just as when they first arrived in Barzakh. It is for this reason that it takes them a while to realize what must have happened,

“They shall say: Woe be to us! Who has roused us from our sleeping place? This is what the Merciful Lord promised and the messengers spoke the truth.” (36:52)

Can it be that their withered bodies are whole again? How did the ground split asunder and expel them out from their graves? It seems incredible to them, but they soon realize that it is quite real.

In this surreal scene the joy and hope of the virtuous and the sorrow and despair of the corrupt is beyond description. The believers will raise the slogan, “There is no God but Allah and on Him do we rely!”7 And they have brought this conviction from their life in Dunya. As for the disbelievers, they will be filled with hesitation and confusion, and this will be due to what they were accustomed to in Dunya. However, at this point both groups will still be together scattered amongst a congregation of billions of human beings. People will find their friends and acquaintances around them and approach one another, and greet each other warmly. Even distant acquaintances will seek out familiar faces to renew ties:

“And on the Day that He shall gather them together, it will seem as if they had not tarried (in Barzakh) except for an hour of the day, and they will recognize one another....” (10:45)

However, no-one will have any idea about what to do next or what will happen next. Fear and anxiety will also be visible on the faces of the waiting crowds. Everyone will be seeking out someone who may know something or could provide information about what is to happen now. They will seek out those people who were knowledgeable about Akhira in the Dunya and were familiar with its ways, as mentioned in these verses:

“In whispers they will consult one another, saying: It can’t have been more than ten (days)?” (20:103)

“But We know better about what they speak, and the best in conduct amongst them will inform them: You have not tarried more than one interval.” (20:104)

And,

“And on the Day of Judgement the guilty will swear that they did not tarry but an hour (between the two blowings); they were always deluded thus.” (30:55)

“But those who were granted knowledge and faith will say, “Indeed you tarried as per God’s decree until the Day of Resurrection and this is the Day of Resurrection but you used not to know!” (30:56)

This confusion and waiting will not last very long. However, while they wait, there is more fear than hope except for those whom the angels of mercy come to assist and comfort. These are the same angels who had come to them in the grave and promised to accompany them every step of the way on the Day of Judgement,

“Verily those who profess, “God is our Lord” and then stay steadfast – the angels will descend on them saying, “Do not fear and do not grieve, but receive good news of paradise, which you were promised.” (41:30)

“We are your protectors in the world and in the hereafter….” (41:31)

As for the rest of the people the predominant emotion is fear, because everyone sees that they are in God’s grasp and are anxious and fearful about the accounting for their deeds and having to explain how they had utilized the Divine blessings that they had received during their life. What is certain is that mankind has to now prepare itself for this new stage in the journey towards God. This is a journey that began the day they gained life in their mothers’ wombs and continued when they were born into the world, and entered a new phase when they died and reached the world of Barzakh and now, on the Day of Judgement as they stand witnessing the undeniable sovereignty of God, they have reached the most important and hardest part of their travels.

The Day Of Gathering (Hashr) And Assembly (Jam’)

The Day of Gathering (Hashr) and Assembly (Jam’)8

This is the gathering and assemblage that had always been promised. Hashr refers to the gathering together of the people and jam’ means assembling them in an orderly fashion. God will gather the dead from every corner of the earth and then assemble them in one place. Young and old, men and women, people of the former times and those from later generations, each will be gathered,

“And We will gather them and not leave any one of them behind.” (18:47)

Countless multitudes, freshly resurrected, will throng together and be herded towards their specific sections. Gradually the congestion will increase and it will be difficult to find room to even stand, “The fortunate ones will be those who find a place to stand or even to draw breath.”9 The crush of the masses, the uncertainty about the future and the overpowering and steadily increasing heat will leave everyone thirsty and agitated.

It will seem as if the sun is drawing ever closer to the earth and the heat will become intense. Of course, this is not the sun that we know of in our solar system, because with the blowing of the trumpet our own sun will die and its light and heat will be extinguished.

This gathering and assembly will not be for the human race only. The jinn, who used to distract human beings in devilish forms, will also be brought forth and they will be spread out within their ranks,

“By your Lord! We shall certainly gather them and the satans….” (19:68)

And also,

“And on the Day that we gather them all together, and say: “O assembly of Jinns! You misled many men.” And their friends from amongst mankind shall say: “O Lord! We benefitted from each other, but now we have reached the appointed hour which You had appointed for us …” (6:128)

The System And Administrators Of The Day Of Gathering

The apparent chaos as millions of people stream out of their graves and assemble - unsure about their fate - does not mean that preparations have not been made to efficiently administer the affairs. In fact, as groups are revived from their graves, there will be someone waiting to meet them, direct them to their predetermined positions and guide them on the path they must take. Obviously, these huge multitudes of people will not all go in one direction and will not pass through just one door on their way to the meeting with God. Each must traverse a path that he has the capacity for, and which he has willingly selected through his words and deeds and choices during his life in Dunya.

It is here that the powerful and imposing administrators of the day of gathering make an appearance. They separate the crowd into different groups. The administrators are angels, whom the Qur’an refers to as “callers” (da’i) because they prompt individuals by accessing the depths of their beings and get them to follow them unresistingly towards their positions in the waiting assembly.

The callers are intimately aware of the individual’s personality and their total control over him is such that he is powerless to resist their summons. They identify every individual human being no matter where their remains lie and draw them with an unbelievable speed to their allocated positions,

“On that Day they shall follow caller unerringly, and all voices shall be hushed before the all-Merciful so you will not hear anything except muted whispers.” (20:108)

And mankind will be swiftly drawn to their positions,

“The Day when they will come forth from their graves in haste as if they were rushing to a goal.” (70:43)

No matter how much we try, we cannot quite imagine the reverberation across the plains of mahshar as the callers summon every resurrected being to assemble. Everyone will be hasten to their own destination and be oblivious to the plight of others. This destination will be terrifying and disheartening for some but pleasant and comforting for others. As the disbelievers and evildoers are drawn to their destinations, they will begin to realize the hardships that lie in store for them:

“The Day when the caller calls them to a painful thing.” (54:6)

“With eyes downcast, they will stream forth from their graves like locusts dispersing,” (54:7)

“Racing towards the caller. The disbelievers will say: This is a difficult day.” (54:8)

And so they will helplessly hasten towards the caller in fear and dread. The speed with which they are drawn forward will pull their heads back and the knowledge of their fate will cause their eyes to remain unblinking and their hearts to fill with dread,

“And do not think that God is unaware of what the unjust do; He only gives them a respite to a Day on which eyes will be fixed open (in terror).” (14:42)

“(They will) hasten forward with their heads upraised, their gaze unblinking and their hearts vacant!” (14:43)

This sifting and isolating of groups is to allow people with the same qualities to be banded together. The route that each must take, and the duration that they remain at each station, is different for every group. As these groups are formed, blood relationships no longer hold meaning and kinship will now be defined by closeness or remoteness in terms of the dispositions and deeds of human beings.

“And when the (second) trumpet is blown, there shall no longer be ties of kinship amongst them that day, nor shall they ask after one another.” (23:101)

Individuals who possess similar levels of spiritual purity will be gathered together, even though they will be completely unrelated to one another by familial ties. And those who are at different levels of spiritual purity will be separated from one another, even though they may have been the closest of relatives. And their alienation increases as they go their separate ways, and they no longer care to enquire about each other.

The Beginning Of The Journey

It is only after the various groupings are complete that the journey towards God begins anew. As we have mentioned, each group will go its own way. This is not a journey measured in distances; rather, it is a journey into the depths of the soul and psyche, although it is possible that at some stages there may be physical movement also. It is a journey whose course we cannot influence or control. We can only go in the direction that we had determined while in this world. We will be transported along a path that we had previously charted out for ourselves. This journey may be very long for some, and very brief for others.10

However, there will be stages and stations that must be crossed by everyone. Imam as-Sadiq (‘a) has mentioned in regards to the longest stoppage at one of these stations, “Beware! Evaluate your deeds before they are evaluated for you, because Qiyama has fifty stations, each of which will be of one-thousand of your years in duration. Then he recited the verse: “A Day whose extent is fifty thousand years.”11

The Meaning Of Location In Akhira

In his explanation of movement in Barzakh, Swedenborg says that proximity and remoteness is defined as being similar and dissimilar in one’s inner states. When one says that an individual has become close to someone or something, what we mean is that the inner states of the two have approximated one another, and the converse is true also. Therefore, geographical considerations have no meaning in that realm except as external expressions of inner realities. In order to meet someone, there, all that is required is an intense inner desire to see them, and in no time at all individuals are in each other’s presence; the distance between them is of no consequence. The expanse between paradise and hell operates in the same manner, and all that separates the inhabitants of the two is the great difference in their desires. It is for this reason that when the inner inclinations of people are similar, they assemble around one another and the moment their desires are different, their meeting comes to an end.12

We experience a similar phenomenon in this world also, albeit with some differences. For instance, we could be engrossed in the remembrance of God or listening to a speech when our mind suddenly wanders and we find our thoughts somewhere else. Now imagine what that would mean if we did not have a physical body and were just composed of our soul and mind. The moment we thought of a person or thing, we would be in its presence.

However, in Qiyama, the issue of location is much more complex than this, because in that world both the physical as well as the imaginal body are active. The soul uses both these faculties at the same time. This feature poses a major problem in our understanding of the meaning of location in the realm of Akhira. When we speak of travel and movement in that world, we must keep in mind that we do not mean physical movement in the sense of this world, nor do we mean a purely spiritual movement in the manner of the wayfaring of mystics; rather, it is a synergy of the two.

A Journey Of Fifty Stations

As we have mentioned, this journey consists of fifty stations and every traveller must pass through all of them. For those who have brought a lot of baggage from their life in Dunya it can take fifty thousand years. And God refers to this long journey as a single Day,

“The Angels and the Spirit ascend to Him in a Day whose extent is fifty thousand years.” (70:4)

Yet for others this journey will take no more than an hour. One reason for this is that this journey can take place either in pitch darkness or in bright light, and it is obvious that travelling on a lighted path is quicker and easier. Additionally, if certain truths have not been absorbed into the soul in Dunya, then an individual may spend a long time at each of these stations even a thousand years so that perhaps these truths may enter his soul and permeate his being. This process is necessary because in order to be admitted to heaven and reside in the proximity of God, every soul must possess a certain wisdom and appreciation of realities.

Travelling in darkness towards the final destination coupled with the lengthy stops at the fifty stations can take the full fifty thousand years, every step of which is filled with fear and anxiety, despair and desperation, and pain and remorse. However, travelling in illuminated surroundings, with light earned in Dunya will be much easier. The pace of the traveller will depend on the brightness of his light and the competency of his soul in satisfying the requirements of each station.

During this journey, people will be constantly moving according to the brightness of the light they possess in that sector. The brighter their light, the faster they travel in that section, and the closer they get to God. It is quite possible that for some the journey will be easier than praying two units of prayer, or may take no more than an hour. In this regard the Prophet (S) said, “I swear by the One who holds my life in His hands, for the believer that Day will be easier than performing one obligatory prayer in the Dunya.”13 But for others, it may take hundreds or even thousands of years.14 It is also possible that some may never reach their destination.

The First Station

It is reported from Imam Ali (‘a) that, “There are fifty stations on the Day of Judgement, each of which takes one thousand years to pass through. The first station is encountered soon after the individual is resurrected from his grave. He will be detained at this stage for a thousand years – naked, hungry and thirsty.”15 At this station everyone’s position will be assigned by the angels (da’i) who called them forth. As we have mentioned, people’s wait at these stations will be of varying durations, just as their spiritual stations are different. Nakedness, hunger, thirst and a thousand years are for those whose souls cannot be purified except in this manner and within this time frame. Those who do not possess impurities at this stage will not remain hungry or thirsty or naked, nor will they have to wait long. On the other hand, there are also those whose impurities cannot be erased even after a thousand years. These are the most wretched of all, because they will have to proceed to the second station with their souls still corrupt and unpurified.

The First Station And Nakedness

Human beings will arise from their graves naked because their newly formed bodies are as yet unclothed. ‘Aisha, the wife of the Prophet (S), reported from him that he said: “People will be gathered on the Day of Judgement naked and barefoot.” She then asked, “Will men and women be able to look at one another?” He replied, “The Day will be too grievous for them to bother staring at each other.”16 However, it appears that the shamefulness of nudity will not be visited on everyone; a group will be clothed in a garment of radiant light as soon as they are resurrected. According to some narrations, the first person to be clothed in this manner will be Abraham (‘a), “The first to be clothed on the Day of Judgement shall be Abraham (‘a)”17 However this is not a favour unique to him and the rest of the Prophets (‘a) and close servants of God (awliya); rather, “The nudity of the believers shall be covered while the nudity of the unbelievers shall be exposed.” The clothes will be of “a radiant light beneath which the bodies of the believers shall become hidden.”18

Hunger And Thirst

The souls of human beings are once more resident in physical bodies, and these material bodies will require food and drink, a need that will persist for eternity, whether in paradise or hellfire. The question arises as to where the food and water for all these masses of people will come from on the plain of mahshar, and what will they eat and drink to satisfy their hunger. There will be no vegetation in sight and no goods for sale. No gardens or orchards will be available from which food could be harvested.

However, to their astonishment, people will soon realize that the very soil of Qiyama ground is edible and tastes like delicious bread that is perfectly able to nourish their bodies. Indeed, the all-Merciful Creator never forgets His creatures. Ample food which is ready to eat and plentiful rivers with wholesome water have been made ready for them even before the resurrected come out of their graves, “People will be resurrected on a plain which resembles bread made from pure wheat. Many rivers will flow through it. They will eat and drink from these until their period of accounting is over.”19 This was God’s practice in Dunya also, where ready nourishment was prepared in the breast of the mother even before her child was born; and before he developed teeth, the earth was already spread out for him with fruits and grain and edible animals.

However, not everyone has the same ability to eat. Some will have to endure severe hunger and thirst in proportion to the vileness of their deeds. In this regard, Imam Ali (‘a) said that, “The first station is encountered when the individual is resurrected from his grave. He will be detained at this stage for a thousand years naked, hungry and thirsty. However, whoever comes forth from his grave having faith (iman) in God and in His paradise and hell, and in the resurrection, in the accounting and the Day of Judgement, and had acknowledged His Prophet (S) and what he brought of God’s message, will be free of hunger and thirst. Indeed, God has stated: “You shall come in different groups”, that is, from your graves to the station. Every group will arrive with its Imam.”20

The Putrid Perspiration Of Sin

The first station is a difficult and exhausting one because it is here that God, the all-Merciful, has decided to cleanse the impurities of those who are able to become pure, and thereafter draw them higher to Himself.

For this reason, He makes people sweat out the evil of their sins through every pore of their beings and thus purify themselves. However, this healing through perspiration is much like recovery from a severe and debilitating illness and causes great pain and discomfort to the wrongdoers; the pain is so severe that, “the sweat chokes their mouth and causes the ground beneath them to shudder.” It appears that the sweat pours out from them so forcefully that they are convulsed with pain and rendered unable to speak. In another tradition we read that, “On the Day of Judgement, people will perspire so profusely that their sweat will penetrate seventy cubits into the ground and create deep pools that will cover their mouths and reach their ears.21

Naturally, this hardship and perspiration will not be the same for everyone, because it is due to a spiritual fever and serves to remove the sicknesses of the soul. Those whose souls are already sound do not experience this, but those who are sick go through this gruelling sweating in proportion to the pollution of their soul, “Everyone will perspire to the extent of his sins.”22

In a narration we read that, “On the Day of Judgement the sun will come so close to human beings that it will seem to be only a mile above them. As a result, people will perspire in proportion to their misdeeds. Some will perspire so heavily that their sweat will pool at their feet, for others it will reach their knees, while for some it will cover their mouths.” 23

This fever will become so severe for some that they will pray to God to be released from it, even if it means going towards hell, “On the Day of Judgement extreme perspiration will overcome the disbeliever to the extent that he will plead: My Lord, release me, release me, even if it is to the hellfire.”24 Or, “When their perspiration engulfs them, the disbelievers will say: If only God would make a judgement about our fate, even if it is to go to the hellfire.”25

However, in His infinite mercy God does not answer their plea swiftly because these creatures have not yet understood two things; first, that they do not have a clear idea of what hell is actually like, because if they did, they would never have asked Him to cast them into it. Secondly, they do not recognize the blessing of this spiritual fever, which is designed to cleanse the worst of the pollution from their souls. And God is too merciful and forbearing to accept the ignorant supplication of His feeble and simple servants.

The Meeting With God

The stressful experience at the first station and the severe perspiration that cleanses the pollution of sin prepare the individual for the moment of the grand meeting,

“O Man! You are continually striving towards your Lord with a great exertion and then you will meet Him.” (84:6)

Now at the end of the first stage and station, there is a momentous event in this strenuous yet wondrous journey; the Lord of the universe becomes apparent to His creatures. They have crossed a long and difficult road to reach this point and now possess the capacity and readiness for this crucial meeting. Now this mixture of a drop of water and a handful of clay has matured to a point that he can witness the ultimate unveiling of God. The promised moment has arrived and humanity has reached at the appointed time and at the prearranged place in the presence of the Almighty.

The entire mankind is now ready for this meeting. Their Lord has brought them here. He has endowed them with the necessary qualities and maturity to enable them to reach this far so that they can meet Him. However, do not imagine that this a meeting like those between physical bodies; or that the coming forth of God in the plains of mahshar is like the appearance of a physical person at a particular location.

In fact, this meeting is actually the elevation of the perception of the human being on the one hand and the revelation of God’s presence on the other and this is what is meant by the coming of God. This meeting refers to cognizance of the infinite might, power, knowledge and life of God; in other words, a realization of truths that we were only superficially made aware of in Dunya.

Even here there is a difference between those who have come to this meeting through God’s attributes of Beauty (sifat al-jamaliyya) and were drawn towards Him thereafter, and those who have had their veils removed through His attributes of Majesty (sifat al-jalaliyya) and have turned towards Him thereafter. For the first group, the meeting is with the Beloved; it fills them with delight, hope and happiness. For the second group, the meeting is that of strangers; all their life they had only shown God hostility and now they remain helpless and defeated in His presence.

The Qur’an describes the ‘coming of God’ at this time as resplendent and awe-inspiring,

“Nay! When the earth has been levelled – pounded and crushed.” (89:21)

“And your Lord comes, accompanied by angels arrayed in rows.” (89:22)

“And hell is brought near on that Day. On that Day man will become mindful, but what good will his remembrance be?” (89:23)

And,

“On the Day when Spirit and the angels will stand in rows; no-one will speak except he who is allowed to by the Merciful Lord and he will say what is right.” (78:38)

“That is the Day of reality, so whoever wants, let him turn back to his Lord” (78:39)

With the coming of God, the light of Reality permeates everywhere, and the hidden and manifest qualities of everyone become visible. Books of deeds are opened and the accounts are examined;

“And the land shall be illuminated by God’s light, and the book (of deeds) shall be opened, and the prophets and the witnesses shall be brought forward, and a just decision will be pronounced for everyone. And they will not be wronged at all.” (39:69)

Now mankind will traverse the next stations in the presence of God.

Not All The Fifty Stations Are Known

Although we have mentioned that human beings will have to cross fifty stations and stages, it does not mean that we are aware of the nature of all of them in detail. Those who know of the unseen have only given us information about some stages and have not mentioned the rest. For this reason, in the pages that follow we cannot say precisely where each station is located along the journey or list each and every one of them. What will be possible is to describe some of the stations about which we have information.

The Next Station: The Opening Of Books

We have previously discussed how Ruman inserts their Book of deeds into the breast of every human being during their first night in the grave. At the time he declares that this book shall remain closed within them until the Day of Judgement when God will resurrect the dead.

Now that Day has arrived and God is ready for the accounting; it is time for the books of deeds to be opened for examination. At this time the books that had been embedded into the human beings are opened, in the sense that an individual’s deeds and conduct assume their Qiyamati forms. In fact, every act that we do assumes simultaneously a form in the material (Dunya), imaginal (Barzakh) and spiritual (Qiyama) worlds.

The material form is the one that is visible to all in this world, but the imaginal and spiritual forms remain behind the curtain of Barzakh and Qiyama, and only become visible when each of these curtains is drawn aside.26 For example, backbiting or lying or slander has a form in this world, in Barzakh and in Qiyama. Similarly, performing the ritual prayers, supplicating and reciting from the Qur’an have their forms in all three worlds. Imam al-Baqir (‘a) said to Sa’d al-Khaffaf, “O Sa’d! Learn the Qur’an, because on the Day of Judgement it will come forth in a form more beautiful than any that the entire creation has ever beheld. On that day mankind will be arrayed in a hundred and twenty thousand rows, eighty thousand of which will comprise the nation of Muhammad (S) and forty thousand will be from the rest of the nations.”27

As an individual’s book is opened, the Qiyamati forms of his deeds immediately become manifest, revealing things that were hidden until now and could not even be imagined,

“And the evil of what they did will appear to them, and they will be encompassed by what they used to mock!” (45:33)

The Station Where Actions Being Displayed Before God (῾Ard)

The opening of books has another aspect also and that is that the curtain in front of people’s eyes fall away; they see clearly that their actions are in the sight of God as if they are being displayed and arrayed before Him. For this reason, the station where the books of deeds are opened can also be called the station where the deeds are displayed. Consequently, this is one of the most difficult stations on the Day of Qiyama,

“On this Day you will be exposed and no secret of yours shall remain hidden.” (69:18)

At this station heads will hang down in embarrassment and breasts will be constricted in shame;

“If you could only but see when the guilty will hang their heads before their Lord, (saying): Our Lord! We have seen and we have heard, so send us back (to the world) and we will do good; we are now certain.” (32:12)

It has been reported that whenever Imam al-Hasan (‘a) would think of this station, he would sigh deeply and fall unconscious.28

This station will take a long time to pass through. There will be people who will initially try to justify their deeds by disputing and arguing and some will try to outright deny their acts; but this will not get them very far, so then they will try to make excuses for their deeds. It has been reported from the Prophet (S) that: “On the Day of Judgement, when mankind will be presented, they will go through three phases. Initially they will argue and then they will make excuses. The third phase is when the scroll of deeds will be finally returned to their owners, for some in the right hand and for others, in their left.”29 At this station God allows people to speak so that they can say whatever they wish in their defence,

“On the Day when every person will come disputing in their own defence, and every soul shall be recompensed (justly) for what it did, and they will not be wronged.” (16:111)

It is only after this lengthy wrangling and defence that their scroll of deeds will be presented to everyone. That is, only after everyone is completely satisfied that what they have received is correct and anything else is false,

“On the Day when He will call to them saying: “Where are ‘my partners’ whom you used to assert?” (28:74)

“And We will bring forth from every nation a witness and We shall say: “Produce your proof.” Then they shall know that the Truth is with God (alone) and the lies which they had invented shall fail them.” (28:75)

Some examples of the arguments that will be presented by people are mentioned in the Qur’an, and we recount them below.

Arguing With God

“On the Day when We gather them all together – then We will say to those who ascribed partners in worship (with Us): “Remain in your place, you and your ‘partners’ (whom you worshipped)!” Then We will lift the veil between them, and their ‘partners’ will say, “It was not us that you worshipped.” (10:28)

“And God is sufficient as a witness between us and you that we were unaware of your worship (of us).” (10:29)

“Every soul shall be put on trial there for what it sent forth previously; and they will be returned to God, their rightful Lord. And their false gods will abandon them.” (10:30)

Here, the lifting of the veil between the idolaters and their false idols refers to the lifting of the barrier that prevented dialogue between them in the Dunya. Now, in this new world, they can communicate with each other.

“When those who ascribed partners with God see the ‘partners’, they will say, “Our Lord! Here are the partners we invoked besides You.” But they will throw their words back at them saying, “Indeed, you are liars!” (16:86)

“And they will offer their submission to God that Day; and all their idols will abandon them.” (16:87)

And,

“And on the Day when He shall gather them all, and that which they worship besides God, and ask, “Was it you who misled these servants of Mine, or did they stray from the path themselves?” (25:17)

“They will say, “Glory be to You! It was not befitting for us that we should take any guardians besides You; however, You gave them and their fathers respite until they forgot the remembrance, and were ruined.” (25:18)

“So they will reject your lies and you cannot avert (punishment) nor get help. And whosoever among you commits injustice (worships idols), We will make him taste a grievous chastisement.” (25:19)

Everyone Tries To Place The Burden Of Their Sins On Someone Else

“And those who disbelieve say, “We will never believe in this Qur’an or the scriptures sent before it.” But if you could see when the wrongdoers are made to stand before their Lord, how they will blame one another! Those who were weak shall say to those who were arrogant (in authority), “Had it not been for you, we would have been believers.” (34:31)

“The arrogant will reply to the weak, “Did we keep you from the guidance once it had come to you? No! You were the transgressors.” (34:32)

“But the weak will respond to the arrogant, “Rather it was your plotting night and day when you ordered us to disbelieve in God and to set up equals to Him.” But they are secretly filled with regret when they see the punishment; We shall place iron collars around the necks of those who disbelieved – shall they not receive punishment except for what they did?” (34:33)

“His companion (shaytan) shall say, “Our Lord! I did not make him transgress; rather, he himself was far astray.” (50:27)

“God will say, “Do not dispute before Me. I had already warned you from before.” (50:28)

“My word will not change, and I am not in the least unjust to My servants.” (50:29)

Followers Will Plead For Help From Their Masters

“And they will all assemble before God. The weak will say to the arrogant (their authorities), “Indeed, we were your followers, so can you avert from us some of God’s chastisement?” They will say, “If we had received Divine guidance we would have certainly guided you. It makes no difference now whether we rail against the punishment or bear it with patience – we have no place to escape to.” (14:21)

“And when the matter has been decided, shaytan shall say, “Indeed, God made you a true promise. I also made a promise, but I betrayed you. However, I never had power over you; I merely invited you and you responded. So do not blame me, blame yourselves. I cannot come to your aid, just as you cannot come to mine….” (14:22)

The Sinners Will Disown Each Other

“On the Day of Judgement some of you will disown others and some of you will curse others; but your abode will be hellfire and no one will assist you.” (29:25)

“And whoever turns away from the remembrance of the all-Merciful God, We appoint from him a shaytan, who will become his constant companion.” (43:36)

“And they (the satans) constantly divert them from God’s path, yet they (people) imagine that they are being guided aright!” (43:37)

“Until he comes before Us, then he says to his companion, “I wish you were as distant from me as the east is from the west – how evil a companion you are!” (43:38)

False Oaths In God’s Presence

Those to whom lying had become second nature cannot stop themselves from doing so even in God’s presence:

“The Day we gather them all together we shall say to the polytheists, “So where are the associates whom you asserted?” (6:22)

“They will have no excuses left but to say, “By Allah! Our Lord, we were never polytheists.” (6:23)

“See how they lie against their own interests! But that which they forge will disappear from their sight.” (6:24)

“On the Day when God will resurrect them all, they will swear to Him as they swear to you and they will imagine that they have some standing. Indeed, they are liars!” (58:18)

The Next Station: The Testimony Of The Witnesses

Some individuals are accustomed to denial of responsibility and weaving lies; and they even try to use these traits here to justify their conduct. However, in order to make them acknowledge and confront the truth when their books are opened for review and the Qiyamati face of their deeds is exposed, well informed witnesses (shuhada) are brought forward.

Of course, God is aware of the inner reality of all deeds, so the testimonies of the witnesses in the court of God are not for His information; rather, they are to make individuals aware of the real meaning of their deeds. Therefore, like every other station on the Day of Judgement, this station also serves to cleanse the soul and thus allow it to reach a higher level of existence;

“And the book (of deeds) shall be opened, and the prophets and the witnesses shall be brought forward, and a just decision will be pronounced for everyone. And they will not be wronged at all” (39:69)

“And everyone shall be paid in full for his deeds; and He is most knowing of whatever they do.” (39:70)

Let us reflect on these verses concerning the situation at this juncture,

“Who is more unjust than the one who invents a lie against God? They will be presented before their Lord and the witnesses will testify, “These are the ones who lied against their Lord. No doubt God’s mercy is far from the unjust.” (11:18)

And,

“On the Day when God will say, “O Jesus son of Mary! Did you say to the people: Take me and my mother as two deities besides Allah?” He will say, “Glory be to You! It was not befitting for me to say that to which I had no right. If I had said such a thing then You would have known it. You know what is in my inner self, but I do not know what is in Yours. Indeed, You are the ultimate Knower of secrets.” (5:116)

I only told them what You commanded me (to say): Worship God, my Lord and your Lord. And I was a witness over them as long as I was among them. But when You took me, You were the Watcher over them. Indeed, You are a witness over all things.” (5:117)

When the witnesses come forth and testimonies are presented, all excuses become redundant and nothing remains for the deniers except admission and regret,

“What will their state be when We bring forth a witness from every nation and We bring you (O Muhammad) as a witness against them?” (4:41)

“On that Day the disbelievers and those who disobeyed the messenger will wish that the earth would swallow them. And they will not be able to conceal any event from God.” (4:420)

These testimonies will not be just verbal; rather, in addition the deeds of people and entire nations will be made a benchmark for others, according to their own capacities. In this regard, Jesus (‘a) said to the Jewish scholars, “On the Day of Judgement, the people of Nineveh shall rise to condemn you, because when they heard the admonition of Jonas (‘a) they repented, while today a man greater than Jonas (‘a) stands before you, but you pay him no heed. And the Queen of Sheba will also come forward that Day and condemn you because she travelled a great distance to the land of Solomon (‘a) to hear his words, while today a greater personality than Solomon (‘a) stands before you but you ignore his words.”30

The Next Station: The Distribution Of Books

It is only after this presentation and argumentation and the testimony of the witnesses that the books that were opened to reveal the records of people’s actions shall now be returned and reattached to their owners. Just as we indicated earlier, these books, which are already merged with the soul of every individual, also have a copy in the higher realm. This copy is its spiritual or Qiyamati form.

In the hereafter, goodness and evil are not mixed with each other; so the books of deeds of the righteous are stored in one place and those of the wrongdoers are stored in another,

“Indeed, the books of the evildoers are stored in Sijjin.” (83:7)

“And what do you think Sijjin is?” (83:8)

“It is a written register.” (83:9)

“Woe on that Day to the deniers” (83:10)

“Those who denied the Day of Judgement” (83:11)

“Indeed, the books of the righteous are placed in ‘Illiyin.” (83:18)

“And what do you think ‘Illiyin is?” (83:19)

“It is written register” (83:20)

“That is witnessed by the close servants (muqarrabun) of God.” (83:21)

These books, some of which are stored in sijjin and others in ‘illiyyin, are nevertheless accurate copies of the same books that have been embedded into the souls of their owners. To be more exact, they are not the same books but are their images that exist in Qiyama and the spiritual realm; they are its opened visages displayed in these locations.

The books had remained closed for a long time, but now the time has come to attach the copy of it to its owner. At this time the individual is able to clearly see the Qiyamati form of his deeds, which have now been fully revealed:

“And We have fastened every man’s actions to his neck, and on the Day of Judgement We shall produce for him an account which he will find wide open.” (17:13)

The meaning of the book being wide open is that the spiritual forms which were confined to sijjin or ‘illiyyin are now attached to the individual, and they coincide with the book that he already has embedded within him. Or alternatively, the records of an individual’s deeds that are stored in sijjin or ‘illiyyin are transported and attached to their owners, and give deeper layers of meaning to the information to the book of deeds that is already embedded in his soul. And this is what is referred to as the distribution of records or “tatayur al-kutub”.

These records fly towards their owners, not like the flying of birds but rather like the attachment of a root to the branch. It can also be said that the individual himself is drawn towards his record:

“Every nation will be called to its record (and told), ‘Today you will be recompensed for what you used to do.” (45:28)

“This is Our book; it speaks about you with truth. We were constantly recording everything that you did.” (45:29)

That is, a copy of everything that was recorded in the lower realm was simultaneously made in the higher realm also. This then is the Book of every human being with God in the higher realm, which will now be presented to him or her. For this reason, He does not say, “This is your book”, rather, he says, “This is Our book which speaks about you with truth”. It is a copy of your records that We hold. Whatever was recorded of your deeds, its corollary was also recorded here in a manner congruous to this world, and is now presented to you, or you are brought to it.

Receiving The Book In The Right Or Left Hand

Right and left are the two aspects mentioned in the discussion about receiving the books of deeds, but we do not quite know what this means in the world of souls and Qiyama. What is known is that the scrolls of records that exist in ‘illiyyin will be received from the right while those from sijjin will be placed on the backs or the left. As we have mentioned, the handling of these records to individuals means the attachment of their Qiyamati forms to their souls.

This act is necessary for a new and unprecedented evolution of the human being. In truth, it is here that man finally reaches the maturity that is required in the world of Qiyama,

“O Man! You are continually striving towards your Lord with a great exertion and then you will meet Him.” (84:6)

“Then as for he who is given his record in his right hand,” (84:7)

“He will soon be judged with an easy accounting” (84:8)

“And he will return to his people joyful.” (84:9)

“But as for he who is given his record on his back,” (84:10)

“He shall soon cry out for his destruction” (84:11)

“And be entered into a blazing fire.” (84:12)

Here, there are two points worthy of consideration, which have been alluded to in the verse above. First, it appears that people do not have the capacity to receive their Qiyamati records before their maturity and readiness to meet God; they gain that capacity only after their meeting with Him, and only subsequently can their accounting happen. A second point, and one that has been mentioned in Surah al-Isra’, is that only those who receive their records in the right hand are able to appreciate its status and understand (or read) its contents, which are the Qiyamati forms of their deeds. As for those whose records have come from sijjin and are received in the left hand, they will be bewildered and unable to read its contents,

“On the Day when We shall summon everyone with their Imam. Then those who are given their book in the right hand will read their records, and the least injustice will not be done to them.” (17:71)

“But whoever was blind in this world, shall be blind in the hereafter and most astray from the Path.” (17:72)

In fact, the last verse rephrases the receiving of the records in the left hand by saying that those individuals are spiritually blind. Perhaps this is why Ibn ‘Arabi mentions in his tafsir that “right” denotes the aspect of intellect and understanding, and “left” denotes the aspect of caprice and desire which brings about ignorance and confusion.31

The Station Of Accounting

After the presentation before God and the testimonies of the witness and the distribution of the books of deeds, the moment of accounting arrives. Interestingly, just as in this world where humanity all enjoy a personal connection to God at the same time, in Qiyama also the entire creation is judged simultaneously yet personal attention is given to all. No one act of God stops Him from other acts; listening to one supplicant does not stop Him from hearing another.32 The second point is that the Qur’anic verses suggest that after the Qiyamati forms of deeds have attached themselves to an individual (or he has become aware of them when he was handed his book), the accounting does not start immediately.

It seems that people are left on their own for some time so that they become better acquainted with themselves and realize their true station. It is only then that they are summoned for accounting. This is the meaning of the phrase “soon” in the verses of Surah al-Inshiqaq:

“Then as for he who is given his record in his right hand,” (84:7)

“he will soon be judged with an easy accounting” (84:8)

“and he will return to his people joyful.” (84:9)

“But as for he who is given his record on his back,” (84:10)

“he shall soon cry out for his destruction” (84:11)

“and be entered into a blazing fire.” (84:12)

In addition to indicating that there is an interval between receiving the book of deeds and coming to the station of accounting (hisab), the verse also indicates that people will come to it individually. Everyone will give account separately and depending on the outcome: “…will return to his people joyful” or “…cry out for his destruction”.

However, this does not mean that an individual has to proceed to a particular place in order to account for his deeds before God as we do in this world when we present ourselves to attend a meeting; rather it means that everyone finds himself alone in front of God and he does not see anyone else during his accounting – as if he has left everyone else and moved away,

“Leave Me alone with the one I have created;” (74:11)

“I gave him resources in abundance” (74:12)

“And sons by his side”, (74:13)

“And I made his life comfortable...” (74:14)

But what is the actual meaning of accounting (hisab)? In truth, it means that at this station, the personality of an individual assumes its final form. That which is possible to overlook and forgive is forgiven and that which is acceptable from his good acts is accepted; additions and erasures are made, and in this way his final form is shaped. During hisab that which is most precious and necessary is God’s pardon. The experience at every subsequent station depends greatly on what happens at this station. It was for this station that Abraham (‘a) pleaded for God’s forgiveness, asking,

“Our Lord! Forgive me and my parents and the believers on the Day that the Accounting will take place.” (14:41)

A believer will leave this station full of joy and satisfaction because the Qiyamati forms of his good deeds will have multiplied manifold and attached themselves to him, while his wrongdoing will have been eliminated and departed from him. In fact, his existence will have grown considerably at this station. He becomes so much bigger and beautiful that he would look at himself with wonderment and want others to admire his beauty,

“So as for he who receives his record of deeds in his right hand, he will say, ‘Take and read my book!” (69:19)

“Indeed, I knew that I would have to meet my reckoning (and used to prepare for it).” (69:20)

For the righteous believer this is an easy station to cross, because during the accounting God is lenient and does not bring up every single misconduct. Due to the person’s essentially good nature, many issues are passed over and forgiven without mention.

However, for the wrongdoers this station is extremely difficult because his evil does not separate from him and consequently his every deed is subject to critical scrutiny and account. In other words, he undergoes a terrible reckoning (su’ al-hisab). Imam as-Sadiq (‘a) was asked about the meaning of “su’ al-hisab” and he said, “It means the minute scrutiny and detailed examination of every single deed. Their evil acts are counted against them while their good acts are not accepted from them.”33 In other words, detailed examination will reveal that the good deeds were not good after all, and they will not count in his favour; as for the wrong deeds, since it is clear that they were all evil, they shall not be forgiven and will all count against him.

The Expiation (Takfir) And Annulment (Ihbat) Of Deeds

Despite the fact that the destiny of the individual is nearly decided at this advanced stage in his journey into the depths of Qiyama, the station of accounting has a great influence in shaping his ultimate personality. Here, the good souls are able to erase any bad acts that they have committed by the blessing of their Lord.

“Indeed, good deeds take away evil deeds; this is a reminder for the mindful.” (11:114)

This process is called takfir, which means to cover up, to expiate or to do away with,

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

This is because the soul has formed a virtuous disposition by continually doing good deeds and avoiding evil ones. As a consequence, the small blemishes of sin are washed away from it because good and evil cannot subsist together in that realm. God says,

“If you shun the great sins from which you are forbidden, We will do away with your small sins and cause you to enter an honourable place.” (4:31)

On the other hand, evil individuals cannot hold on to any good acts that they may have committed because of the corrupt nature of their soul; any goodness is annihilated by the rule of God that evil and goodness cannot exist beside each other. This is called ihbat, which means annulment,

“The parable of those who disbelieve in their Lord: their actions are like ashes on which the wind blows hard on a stormy day; they shall not have power over anything out of what they have earned; this is a great error.” (14:18)

And,

“We shall attend to their deeds and turn them into scattered dust.” (25:23)

The Station Of The Balance (Mizan): The Weighing Scales Of Justice

When the accounting of human beings is over and every human being has assumed his final persona and character it is time to assess his true worth and value. This is done through the weighing of his deeds. It must be kept in mind that the weighing of deeds is different from the accounting. The latter is for counting the amount of good and evil deeds; the scales of mizan, however, are to determine the extent of goodness or evil of the deeds.

Mizan means an instrument for measuring things. Obviously, different things require different measurement devices. For example, weights require scales and a counterweight, time requires a watch, lengths require a ruler, thoughts require logic, poems require meter and rhyme, etc. In short, the weighing scale of everything has a criterion against which the quantity or quality of the thing is evaluated.

The mizan on the Day of Judgement similarly has a criterion against which the value of the deeds (a’mal), morals (akhlaq) and beliefs (aqa’id) of an individual will be evaluated; and this scale will measure in units of truth (Haqq),

“And the weight (of deeds) that Day shall be the truth (Haqq); then as for those whose scales are heavy, they are the successful ones” (7:8)

“And as for those whose scales are light, they are the ones who have damaged their souls due to their transgressions.” (7:9)

In other words, the closer and more aligned the deeds of an individual are with Haqq, the heavier the scales of his deeds shall be; and consequently, his station shall be more elevated and noble as well.

The wondrous feature of the mizan is that it is able to register the amount of sincerity and truth contained within an individual’s deeds. According to some narrations, these scales are the Prophets (‘a) and their successors, whose deeds, morals and teachings serve as the measure of sincerity and truth of the deeds of people.34 Others believe that since the word scales (mawazin) has been used in the verse in plural, therefore there exists a separate weight for every deed.

The verse mentions that whoever’s scales are heavy is successful and whoever’s scales are light is the loser. Mawazin here could mean both scales as well as the weighed deeds themselves. According to the first meaning it may be that more than one mizan exists, or that there is one for every type of deed. Therefore, everyone will have several mizans set up to measure the units of Haqq (truth) contained in each action; for example, the Haqq in salat, Haqq in the fast, Haqq in zakat, Haqq in chastity, and so on. It may be that salat is weighed on a scale using one criterion and zakat using another and chastity on yet another scale; just as the qualities of an object may require one instrument to measure its dimensions, another to measure its weight and a third to measure its temperature.

From the foregoing, we also conclude that the balance will only be set up for those who have deeds that can be weighed. Those who have no good acts, or whose good deeds have been annulled and invalidated, have nothing that needs to be weighed,

“They are the ones who deny the signs of their Lord and His meeting, so their deeds become null; and therefore We will not set up a balance for them on the Day of Judgement.” (18:105)

The Station Of The Path (Sirat)

After the good and evil actions of human beings are accounted (hisab) and then the worth of the deeds of the righteous are weighed at the balance (mizan), they now proceed to their final destination, which is paradise in the proximity of God. Here each will reside in a particular level according to the worth of his deeds.

However, the weight of deeds for most people is not enough for them to acquire the proper preparedness for entry into paradise and utilizing its blessings. They do not yet possess the capability to perceive its deeper secrets. If matters were to end here, most people would not be able to find the way to paradise and proceed towards the ultimate cognizance of their Lord. It is here that God, out of His limitless grace, has prepared a path that will compensate for the shortcomings that still remain and will provide salvation for those who hope for salvation. This path is called the Sirat.

Entry into paradise requires every human virtue to reach perfection and every trace of pollution to be eradicated. Virtues are those qualities that God had enjoined and pollution comes from those things that God had forbidden. And people must reach this perfection by passing across the Sirat. In truth that Sirat is no other than the inner aspect of the straight path (Sirat al-mustaqim) that has been outlined for us in this Dunya and which is an accumulation of all virtues.

If an individual has perfected these virtues in his soul during his life in Dunya, and kept away corruptness from his soul, he will easily pass across the Sirat and will not hesitate along it. However, if his soul has not gained these virtues in Dunya, and it is not yet purified fully, his crossing will be a long and arduous one. He will remain at the station of each virtue for as long as it takes for that virtue to enter his soul and become perfect; and he will be stopped at the station of each vice until that vice is completely eliminated from his soul.

These stations, all of which are difficult to cross, exist along the Sirat and present a severe ordeal for souls. This is in the case where souls possess the ability to receive virtues and eliminate vices in the first place; otherwise, they will never cross the Sirat safely, and will be transferred to hellfire along the way. And this is the meaning of verse,

“And indeed, We know best those who deserve most to be burned therein.” (19:70)

That is, those souls whose pollution cannot be purified except in the burnishing fires of hell.

According to what has been mentioned above, the speed at which people will cross over the Sirat will vary considerably. Those who lived in the paradise of Barzakh in that imaginal world were free from every pollution and adorned with all virtues and consequently they will have no impediment on the Sirat and will cross it at the speed of lightning. Those who were in the hell of Barzakh had souls that could not be purified or accept any virtues and they will not be able to cross the Sirat and for them there is another path that leads them directly to the hellfire.

In fact, for them there is no point in travelling on the path that perfects virtues and eliminates impurities,

“Indeed, those who disbelieve and do wrong – God will never forgive them, nor guide them to a path;” (4:168)

“Except the path of hell, to abide therein forever.” (4:169)

About them the angels receive the command,

“Gather the wrongdoers and their companions and the idols that they worshipped” (37:22)

“Instead of God, and lead them to the path of hellfire.” (37:23)

And the Sirat to hellfire is different from the Sirat that stretches over hell and leads to paradise.

As for the people of the middle rank, they will spend varying amounts of time on the Sirat depending on the purity of their souls and their ability to accept virtue and expel evil. It is for this group that we find the following description of the Sirat in a narration, “It is a path that is thinner than a hair and sharper than a sword; some will cross over it at the speed of lightning, while others at the speed of a galloping horse. And others will cross it at walking pace, while others will do so crawling. And there will be some who will cross while hanging suspended from it with the flames of hell scorching them.”35

Just as the speed on the Sirat varies between individuals, so does the level of difficulty or ease of the crossing. It has been reported from the Prophet (S) that, “People will cross over a bridge that stretches over hell, but the path will be strewn with iron thorns and quills that will impede them from the right and the left. Angels shall be standing on both sides of the path, saying, ‘O Lord! Let them pass safely.” And from amongst the people there will be those who pass by like lightning, and others who pass like the wind, and yet others who pass through as if riding on horses; some will run, and some will walk and some will walk on all fours and some will crawl on their bellies.”36

Obviously, these words are not to be understood literally; rather, they are metaphors which indicate the mental and spiritual hurdles that people will encounter on the path to paradise and due to which they will be exposed to the danger of falling from the path or experience lengthy delays on it. It is interesting to note that this narration indicates that God has instructed angels to assist people along the Sirat and this assistance is spiritual in nature. In other narrations we read the Prophet (S) himself will stand on the Sirat and pray for the safety of those who are crossing it.37

In any case, this narrow and backbreaking path will contain several wondrous and awe-inspiring stations.38 Those who require their virtues to be perfected or any residual pollution to be removed must pass through them. Imam Ali (‘a) said to his companions, “Be aware that in front of you is a difficult pass with daunting and formidable stations; you have no choice but to enter the pass and stop at the stations.”39 On this arduous path, “those who are lightly-burdened will be in a better condition than those who are heavily laden.”40

The word “aqaba” or twisting pass that has been used here denotes a narrow and winding path that is usually found on a mountain precipice, one that someone can easily fall down from. On the Sirat though, the path is not strewn with obstacles made of earth and rocks and hills and valleys; rather they are externally created out of the twisted maze originating from the human’s psyche and from the nature of his beliefs and actions.

Failure at any of these stations results in a fall from the path and the person tumbles into the hellfire. And to come out of the desolate depths of hell once you have fallen into it is even harder than crossing the Sirat towards paradise and the vicinity of God.

Each of the hurdles on the path symbolizes a particular virtue or vice which the individual must either perfect or eliminate from his soul.

In his exposition about the obstacles that are located on this path, Saduq says,

“Each of these obstacles has a name that conforms to an obligatory or a forbidden act. Whenever an individual arrives at a station that is related to an obligation, and if he has a shortcoming in that regard, he is detained and asked about God’s right for that obligatory act. If he is able to come out of the station due to his righteous acts, or if he receives God’s mercy, he is allowed to proceed. In this way he travels from one station to the next, and is detained whenever he has a shortcoming related to a station and questioned about his shortcoming. In the end if he manages to cross safely past all these stations, he is taken to paradise where he will live for eternity. He will have earned good fortune that will never diminish, and he will abide in the proximity of God in the vicinity of the Prophets (‘a) and God’s proofs on earth (nabiyyin) and the veracious (siddiqin) and the witnesses (shuhada) and the righteous (salihin). However, if one is detained for questioning at a station and has no good deeds by which to satisfy the requirements for passage and is unable also to receive God’s mercy either, his feet will slip at that pass and he will fall into hell…All these stations are dotted along the Sirat. One of these is the station of Divinely-appointed authority (wilaya) and all of mankind41 shall have to stop at it, and be questioned about their allegiance to the Commander of the faithful, Ali ibn Abi Talib and the Imams who came after him – may God’s peace be on them all. And, everyone who has accorded to them their rights shall receive salvation and be allowed to cross; and everyone who denied them their rights shall be barred and will fall.

And it is to this moment that God refers when He said,

“Stop them, for they must be questioned.” (37:24)

And amongst the most important stations is the watchtower (mirsad), about which God says,

“And your Lord shall be waiting at mirsad” (89:14)

because He has sworn by His Might and Honour not to let any transgressor to cross by Him. And the name of one of these stations is womb (rahim),42 another is trust (amana), and yet another is prayer (salat). And there are stations named after every obligatory act, and every command and prohibition, at each of which people will be detained for questioning.”

Mufid explains further,

“There are multiple stations named after the obligatory acts at which individuals will be stopped and interrogated about that particular act. However, this does not mean that the individuals must actually travel across real mountain passes; rather, the stations refers to the acts themselves which have been likened to the mountain passes. In actual fact, the difficulties that individuals go through to compensate for the shortfalls have been described as climbing and traversing steep paths, because these provide a severe and exhausting trial. God says,

“But he has not yet attempted the uphill path (‘aqaba).” (90:11)

“And what do you think that uphill path is?” (90:12)

“It is the freeing of a slave,” (90:13)

“And feeding on a day of severe hunger” (90:14)

“To the orphan who is kin,” (90:15)

“Or a needy person in misery.” (90:16)

In this verse God has likened the responsibilities that he has assigned to mankind to uphill mountain tracks, because these responsibilities are very difficult to fulfil, just as it is difficult to negotiate steep mountains. Imam Ali (‘a) says, “Ahead of you there is a steep path that is difficult to traverse, and stations that are daunting; you have no choice but to travel on that path and stop at the stations. So you will either achieve salvation by God’s mercy, or be overtaken by a terrible fate from which there is no escape.” And what he means is that man must act now in order to free himself from the difficulties of having to climb the uphill paths located on the Sirat. And it is not what simple minds conjecture – that on the Day of Judgement there will be steep mountains which mankind must cross over mounted or on foot, and that these physical mountains are representative of salat, zakat, fasting, haj or other acts of worship; and consequently, if there was a shortcoming in his worship of God then the ascent of these mountains becomes difficult. In fact, the goal of Qiyama is the examination of man’s actions and to receive reward or punishment accordingly and this does not require steep paths over physical mountains over which people must climb, with ease or difficulty. Furthermore, we have not received any concise description of the particulars of the Sirat upon which we can base a reliable account.”

Actually, whatever happens on the Sirat is designed to complete any shortfall in the net result of man’s worship and his efforts at self-purification that he was supposed to achieve in the Dunya. And since the philosophy and purpose of worship and self-purification in the Dunya is to gain cognizance (ma’rifa) of God, it can be said that the Sirat is the path in Akhira that completes the journey towards the ma’rifa of God which was begun in the Dunya. Ibn ‘Umar reports that he asked Imam as-Sadiq (‘a) about the Sirat and he replied, “The Sirat is a path towards the cognizance of God, most High.”43

Therefore, it can be said that the Sirat of the hereafter serves the same purpose as the Sirat al-mustaqim of this world and perfects it. Fayd Kashani, the famous exegete and traditionist of the 11th/18th century says in this regard, “The Sirat al-mustaqim is a projection of the guidance that a person in this world finds in his heart and through the obedience of the Imam. In its essence it is thinner than a hair and sharper than a sword edge; darkness prevents people from locating it, and consequently no-one finds his way to it except if God grants him a light by which he separates from the rest of the people. And each walks on the path according to the amount of light he possesses. It has been reported from Imam as-Sadiq (‘a) that, “Both the straight path (Sirat al-mustaqim) that leads to all virtues and the bridge (Sirat) situated between paradise and hell are defined in the form of the human being.” The meaning of this tradition is that the path and the one who travels across it are one and the same.

In fact, when an individual travels on the Sirat, every step he takes is according to the light of the unique cognizance he possesses. On the other hand, one can also say that his cognizance stems from the path he takes, in the meaning that his ma῾rifa of God is formed from the result of his actions, which are themselves dependent on the cognizance he possessed previously. And in this way he crosses stages until he reaches God, and to God is the final destination.”44

This interpretation that the Sirat is for cleansing and purifying the soul and completing the process that man left unfinished during his earthly life – is frequently mentioned in the traditions. It has been narrated from the Prophet (S) that, “As people will gain salvation from the hellfire, they will be detained on a bridge that stretches between paradise and hell; there, the corruption that still persists from their deeds in the world will be removed from them, and only once they are purified and cleansed will they be granted permission to enter paradise. I swear by the One in whose hands my life is! Each of them will know his own location in paradise more clearly than he knew the address of his home in the Dunya.”45

The Path To Paradise And The Path To Hell

From the explanation above it becomes clear that not everyone will travel on the Sirat that leads to paradise; as we have said, this road is only for those who have virtues that are incomplete or need perfecting. Therefore, it can be surmised that there will be two paths on that Day; one path that leads directly to hell and those who travel on it are stripped of all hope, and another that leads to paradise. This latter path is suspended over hell, and paradise can only be reached by successfully getting across it.

In the first case though, the angels are directed to,

“Gather the wrongdoers and their companions and what they used to worship” (37:22)

“Besides God and lead them on the path to hell.” (37:23)

It is evident that this path is distinct from the one that passes over hell and leads to paradise.

As for the second path, it has been reported from the Prophet (S) that he said, “Hell encompasses the Dunya while paradise lies beyond it. For this reason, the only way to paradise is the path that crosses over hell.”46 Only those who have a chance of salvation will be allowed on this path, although many of them will be unable to cross all the way to its end, and will fall into hell along the way.

The Darkness Of The Path And The Light Possessed By The Travellers

The Sirat is a path shrouded in darkness and those who travel across it need light to illuminate their way. It is just like an unlit road in the wilderness at night, which cannot be safely crossed without light. According to traditions, it is “a dark path on which everyone can only see what is illuminated by his own light.”47 But this darkness and light has no relationship with night and day or the rising and setting of the sun; rather, the darkness is the inner reality of the Dunya in which man lived and which had completely captivated his eyes, heart and soul. It is a darkness that can only be dispelled by the inner light that people had gained in the Dunya. Imam as-Sadiq (‘a) said, “On the Day of Judgement, God shall gather all the generations of mankind on one plain. Thereafter, an intense darkness will descend on them in a manner that they will cry out to their Lord to take it away. At this time a group will advance with light shining in front of them, illuminating the whole land of Qiyama.”48

This light is the illumination placed by God in the hearts of His servants in Dunya, which connected them to Him and, like a bright beacon, constantly moved them to remember and adore Him. It is interesting that there are some people on the Sirat who are totally covered in darkness, and when they see their companions striding forward briskly with hopeful faces, they say to them, “Walk a little slower so that we can benefit from your light also.” But in this place, their request is as futile as the desire for a dead person to return to his former life. And those who have light look at them in bemusement, while the angels inform them that, “You need to return to the Dunya and bring your light from there.”

Here, the light that illuminates the way must come forth from the inside of an individual, and so the light of one person cannot assist anyone else. And this inner light can only be earned in the Dunya and not here. Everything that is of worth in this place has been brought from Dunya and God out of His grace, expands it for them. And those desperate souls who now realize that they possess nothing of use here and who find themselves helpless in the cover of total darkness, find it hard to accept the awful truth of their predicament.

The Day Of Separation (Yawm Al-Fasl)

The nature of the darkness and the dilemma of those who have no light is so severe that those who have light are moved to try to assist them, but gradually a barrier forms between the two groups; one side of it is filled with illumination and God’s mercy, while the other is engulfed in darkness and chastisement. The wrongdoers call out in terror and desperation to their righteous companions for help crying, “But were we not always together? Were we not friends and neighbours of one another? Did we not live together? Wasn’t our God and Prophet the same? Why then do you abandon us now, and withhold assistance?” As for those who possess light, they can no longer do anything to assist their former companions because they have entered into a new realm.

They reply that it is true that we were together once, but unfortunately you kept deluding yourselves, and you traded your faith for doubt, and your long fantasies led you astray until the time for your death arrived, and the deceitful Satan successfully misled you. And now, you have been left with the disbelievers to live with your souls covered in darkness, because light is not available at any price,

“On the Day when you will see the believing men and the believing women with their lights running before them on their right; (they will be told) Your good tidings today are of gardens from beneath which rivers flow, and wherein you will live forever – this indeed, is a great success.” (57:12)

“On the Day when the hypocrite men and the hypocrite women will say to the believers, “Wait for us so that we may borrow from your light!” It will be announced, “Go back to seek light.” And a wall will come down between them; it will have a door. Inside it will be mercy, while outside will rage punishment.” (57:13)

“They will cry out, “Were we not with you?” They will reply, “Yes indeed, but you used to give in to temptations, and looked forward to our misfortune, and constantly doubted, and vain desires deluded you until the command of God came and the arch-deceiver deceived you about God.” (57:14)

“So today no ransom can free you or those who disbelieved. The fire shall be your abode, it is the most fitting place for you. What an evil refuge it is.” (57:15)

From the foregoing, which is mentioned in Surah al-Hadid, it becomes evident that in mahshar and even on the bridge of Sirat, people will still be with their communities and able to communicate with their friends and acquaintances, although this proximity will not ultimately be of benefit to the wrongdoers.

We spoke of a wall, one that separates the world of illumination from that of darkness on the Sirat. Of course, this is not a wall of bricks and mortar; rather, it is more similar to the barrier of Barzakh that separated the world of the living from the world of the dead in the Dunya. Barzakh divided the world into two dimensions and placed everyone in their own unique positions. In those two dimensions of the Dunya, life, time, perception, and the human journey towards perfection were different for everyone.

Now on the Day of Judgement, the world of Akhira is also divided into two dimensions. One is full of light and the other is in pitch darkness. The dimension that has light points towards God and is illuminated by His mercy and leads towards paradise. The dimension that is in darkness is distant from God and His mercy and its pathways lead to hellfire, “Within it is mercy because it is in the vicinity of paradise and outside it punishment rages because it is in the vicinity of hellfire.”49

In fact, these two dimensions represent the two aspects of the life in Dunya whose reality now manifests itself; human beings made use of both the hidden aspect of Dunya, which was directed towards God and consisted of faith in Him, and its apparent aspect that faced away from God and was devoid of His mercy;

“... inside it will be mercy, while outside will rage punishment.” (57:13)

Indeed, the world of Akhira is a place where the people will realize the true meaning of their deeds because,

“...on the Day of Judgement God will inform them of what they did...” (58:7)

However, this wall also has a door,

“...and a wall will come down between them; it will have a door….” (57:13)

Once again, this is not the kind of door that is found in the walls in Dunya, rather, it denotes a window or portal through which the inhabitants of the two dimensions can see each other and be informed of one another’s situation.

In the realm of Dunya there was a wall between the living and the dead who lived in Barzakh that prevented the living from seeing those in Barzakh, although the converse was possible – and the inhabitants of Barzakh could occasionally receive information about the living. However, in the hereafter, this wall allows communication from both sides. In Dunya the living could enter the realm of Barzakh at death, and here also, it is conceivable that those living in darkness – after passing through severe difficulties and being cleansed of their inner arrogance – may well be allowed to enter the realm of illumination. Conversely, those who are in the realm of light may falter in their difficult uphill journey towards perfection and fall into the darkness. It is for this reason that they constantly ask,

“…O Lord! Perfect for us our light and forgive us our sins; Indeed, You are able to do all things.” (66:8)

Strong And Weak Lights And The Pace Of Progress

In the illuminated dimension, the amount of light possessed by people varies according to the level of their deeds, faith and purity. According to a tradition from Imam as-Sadiq (‘a), “On the Day of Judgement light will be distributed amongst mankind according to the levels of their faith.”50

The light radiated by some individuals will be so intense that their path will be illuminated endlessly in front of them, but others will possess a light so weak that they will just about see beyond their toes. It has been narrated from the Prophet (S) that, “Each will be given a light to the extent of his deeds…some will receive a light that will radiate in front of them like a mountain, while others will receive even more. Some will receive a light the size of a palm-tree that will be placed on their right-hand side while others will receive less…and it will vary in this manner, until the one who possesses the least amount of light that will just illuminate the toes of his feet. And the light will go on and off. When he will have light he will walk forward, and when it is extinguished, he will wait…At that time they will be told to advance at a pace according to their measure of light; so the speed of some will be like lightning, others like the blink of an eye, others like the wind and some will be running, swiftly or slowly…The rate of everyone’s progress will be proportionate to the worth of their deeds. In time even the one whose light only illuminates his toes will cross over, but his progress will be tortuous as he crosses inch by inch with the fire burning at him from below.”51

It has also been reported that, “The light of the believer will illuminate for him a distance between Sana’a and Aden, and for others it will be lesser to the point that their light will illuminate no more than the space ahead of the feet.”52 In any case, the journey towards God’s mercy and entry into paradise is only possible with the aid of this light, and those who are in darkness can only stumble towards God’s wrath.

Travelling on the Sirat in darkness is a long and dangerous journey, fraught with fear and anxiety at every turn. However, the ease of the journey in the dimension that is illuminated with the aid of the light that was earned during the life in Dunya depends on the amount and strength of the light that one possesses. Those whose light is greater move more quickly along the Sirat and approach paradise swiftly.

In the dimension of darkness though, the closer people get to God, the more their pain increases as a result of the adverse reaction of their corruptness to the pure environment they are trying to approach. During this journey, they come to places and stations where people who used to collaborate in wrongdoing, evil and treachery attempt to avoid one another to the extent that,

“That Day man shall flee from his brother” (80:34)

“And his mother and his father” (80:35)

“And his spouse and his children” (80:36)

and he will curse his friends and accomplices.

His heart will be overwhelmed with regret when he sees the consequences of his deeds. He will weep for a long time in shame and remorse, in a manner that cannot even be conceived by measures of this Dunya. However, this remorse will not bring a change in his character and those tears will do nothing to cleanse his being. A time will come when he will even shed tears of blood, but this will not purify his character either.53 Soon these people realize that here things are not as simple as they were in Dunya, and a character that has been disfigured cannot be easily reformed. That too, in utter darkness and in a situation that drains all hopes.

However, in the realm of light, getting closer brings about a greater eagerness and happiness and hope. Here no one runs away from anybody, and no one curses anyone. Rather, everyone is kind to one another, seeking God’s forgiveness and mercy for all, “They converse with each other and pray for the forgiveness of everyone. These are the Prophets (‘a) and their sincere followers, who used to encourage each other to goodness in their life in Dunya.”54 They ask God to perfect everyone’s light and to forgive them out of His unending mercy and make them reach their goal. And God does not disgrace or abandon them:

“On the Day when God will not disgrace the Prophet and those who believed with him. Their light will run before them and on their right sides. They will say, “O Lord! Perfect our light for us, and forgive us! Indeed, You have power of everything.” (66:8)

Intercession (Shafa’a) – An Increase In Kindness And Mercy

The sinners have not been abandoned entirely and as much of God’s limitless mercy as their souls and beings will permit to enter is still available to them from different sources. This mercy becomes available after their entry onto the Sirat in the form of intercession or shafa’a.

It has already been mentioned that there are two Sirats; one is the path to hell that is reserved for those who do not have anything that can be perfected for them and have not brought with themselves the character and deeds that would allow them to be receptive of God’s mercy. They will go directly to hell and intercession will have no effect on them. The other path is the one that leads to paradise. This is the well-known Sirat, which exists to perfect people’s merits and expel their impurities. Intercession is of use to those who are already on the Sirat but for whom the journey is intensely difficult and exhausting, or those who have fallen off it into hell.

The word shafa’a is derived from the root sh-fa-’a, meaning something that is paired or coupled with something else. It refers to the attachment to a thing or person in order to gain assistance to reach one’s desire and goal; a desire and goal that cannot be otherwise achieved. In Qiyama too, shafa’a will mean making available a means of salvation to individuals who would not succeed otherwise. The means in this instance will be the souls of great personalities who will take the hand of weaker souls and free them from perdition. Help will be available only to those seekers of intercession who qualify for it; the great personalities cannot solicit God’s mercy without cause.

Some imagine that intercession is a matter of personal choice and that the great personalities can decide to intercede for whomever they want, and ignore those whom they do not want to assist. This view is correct from one aspect, but incorrect from another. It is incorrect because as we have seen, everything on the Day of Judgement is regulated by an orderly system that does not alter at the whim of individuals. Personal likes and dislikes have no effect on the Day. It is for this reason that God states in the Qur’an,

“Beware of a Day when a person shall not suffice for another; nor shall intercession on his behalf be accepted, nor shall compensation be received from him, nor shall he be helped by others.” (2:48)

and

“Remind them (by the Qur’an) lest an individual is destroyed due to his conduct. He shall have no guardian or intercessor except God. And even if he offered every compensation it shall not be accepted from him...” (6:70)

and

“When the trumpet is blown, then on that Day there will remain no kinship between them, nor will they enquire about each other.” (23:101)

The Bible mentions that Jesus (‘a) said to the Jews, “Your conduct will show whether you have really repented or not. And do not tell yourselves that because Abraham (‘a) is your grandfather, you shall remain safe from God’s wrath, because God can create children for Abraham (‘a) from the rocks in this very desert!”55

However, from another aspect the view is correct because the love and hatred of these great personalities mirrors that of God. Their friendship is only for God’s friends and their enmity extends only to His enemies. Therefore, it is correct that they intercede for those whom they like, however these individuals are already people whom God desires to receive intercession. Therefore,

“... they only intercede for those whom God approves, and they stand in awe of Him.” (21:28)

It is for this reason that God grants them permission to assist and intercede on behalf of those who are stuck on the path:

“The Day when no intercession will be of benefit except from the one whom the Merciful Lord has given permission, and with whose word He is pleased.” (20:109)

These great souls are those whose entire beings are suffused with the love of God and who are filled with knowledge and inner conviction; they only desire what God desires, and do not do anything except that which is righteous,

“And those whom they invoke besides Him have no power of intercession; only those (can intercede) who bear witness to the Truth and know (the qualities of the ones whom they want to intercede for).” (43:86)

Those Who Will Qualify For Intercession

Who will truly receive intercession and how will the process take place? Firstly, it must be appreciated that intercession will require some connection and relationship between the soul of the intercessor and the soul of the one seeking it. The stronger this relationship, the sooner the intercession is made, and the quicker salvation is achieved; and the weaker the connection between the two, the longer the process will take, because establishing a link between a pure soul and an impure one is a difficult task.

It is for this reason that intercession comes to some individuals quickly, and they do not reach the fires of hell. For others though, it is very slow to take effect, and it is only achieved after they spend an extended period in hell. However, what is absolutely necessary for intercession is the presence of some connection, and one whose soul cannot establish any bond with the great souls is cut off from intercession. It has been reported from the Prophet (S) that, “On the Day of Judgement I will intercede for anyone who has even an atom’s weight of faith in their heart.”56 And if even this tiny amount of faith is absent, it is a sign that there was never even a remote bond between his soul and that of the Prophet (S).

In a famous tradition from the Prophet (S) it has been reported that, “Indeed, my intercession is for those from my nation who have committed the major sins; however, for the righteous there is no culpability.”57 The righteous referred to here are those who did not commit the major sins and the meaning of the tradition is that staying away from the major sins causes the consequences of the minor ones to be erased, just as the Qur’an states,

“If you avoid the major sins which are forbidden, We will do away with your minor sins and admit you (into Paradise) with honour.” (4:31)

It has also been reported from Imam as-Sadiq (‘a) that, “On the Day of Judgement, we will intercede for the sinners amongst our Shi’a; as for the righteous amongst them, they will receive salvation from God Himself.”58

A point that is worthy of consideration here is that in the foregoing traditions the Prophet (S) states that he will intercede for his nation and the Imam (‘a) states that he will intercede for his Shi’a. As we had mentioned earlier this is only possible because of the relationship between their souls; a general affinity in the case of Prophet (S) and his nation, and a special affinity between the Imams (‘a) and their Shi’a. In the same way, every Prophet (‘a) and Imam will intercede for his own nation and followers. It has been narrated from the Prophet (S) that, “The Prophets will intercede for anyone who had sincerely testified that there is no god but Allah, and they will bring them out of hell.”59

In addition to the Prophets and Imams, who are the veracious (siddiqun), intercession will also be accepted from the believers who had not indulged in major sins or who had repented for their sins. They will be able to intercede for people whose souls were connected to theirs. According to a tradition from Imam as-Sadiq (‘a), “The faithful (mu’minun) are of two types: those who were true to the covenant they made with God and conducted themselves accordingly, and are referred to in the verse,

“Amongst the believers there are those who were true to their promise to God” (33:23).

They are the ones who will not experience the trials of Barzakh and the Akhira; they will not require intercession and will intercede for others. The other type of believer is like a stalk of wheat in the wind, sometimes bending one way and sometimes the other. They will be exposed to the terrors of the Barzakh and the Akhira. They will receive intercession, but they will be unable to intercede for others.”60 It has also been reported from the Prophet (S) that, “Some believers will intercede for a large number of people, as many as the people of the tribes of Rabi’a and Mudar; the least number that a believer will intercede for will be thirty individuals.”61

Everyone Will Need The Intercession Of Prophet Muhammad (S)

All instances of intercession will be futile without the intervention of the Prophet (S); he is the main intercessor who possesses the greatest connection with God. As mentioned in the Qur’an, God is the actual source of intercession and it is only by His permission that others may intercede,

“Say: to God alone belongs (the right to grant) intercession in entirety; His is the dominion of the heavens and earth, and to Him will you all be returned.” (39:44)

Therefore, whoever desires to intercede for someone or receive intercession makes use of this Divine gift. God has granted this gift to his closest servant, in the sense that every intercession must pass by his intercession, because his soul is the closest to God. As a result, for intercession to occur, both those giving and receiving intercession need his intercession and this is the praised rank (maqaman mahmuda) that God will grant his beloved Prophet (S) on the Day of Judgement;

“And stay awake in prayer in the small hours of the night as an additional worship for you, soon your Lord will resurrect you to a praised rank.” (17:79)

And so it has been reported that, “There is no one from the former or later generations except that he is in need of the intercession of Muhammad (S) on the Day of Judgement.”62

The Last Spring Of Mercy: The Pool Of The Prophets (‘A)

Those who pass across the Sirat have managed to complete that which was deficient and shed that which was corrupt in their souls. However these purified souls still require one finishing touch so that they can enter into paradise. They need to eliminate the last traces of impurity and evil from the depths of the souls and establish in their hearts that state of tranquillity and serenity that is necessary for life in paradise.

This last cleansing can only be achieved through the purifying souls of the Prophets (‘a) connecting with the souls of the believers and transferring this tranquillity and serenity into their hearts. It is like an invigorating draught that the Prophets (‘a) pour into the hearts of their followers from the essence of their own lofty souls. For this reason, this station has been called the pool of the Prophets (‘a) and in the case of the Prophet (S) of Islam; it is called the pool of Kawthar.

Before any believer can enter into heaven, he must drink at this pool so that the last vestiges of ignorance and insincerity, rancour and spite, vanity and greed and in short, every trace of evil and vice that would disrupt peaceful coexistence is eliminated. Now his entire being is suffused with love for God and goodwill to others. In the words of the Qur’an,

“And we shall remove from their hearts every trace of ill feeling; beneath them rivers will flow, and they will say: All praise is for God, Who has guided us to this, and we would never have been guided if it had not been for God’s guidance.” (7:43)

This verse describes events just before entry into paradise at the time when the believers will come to the end of their journey. It has been narrated from the Prophet (S) that he said, “I swear by the One in whose hand is my life! In Qiyama there exists a special water; know that the friends of God will all come to (drink that water at) the pool of the Prophets.”63

And he said, “On that Day every Prophet will be standing at a pool and will have a special staff by which he will signal whoever he recognizes from his nation to come forward and drink. Every nation will have a unique mark on their faces by which their Prophet will identify them.”64 He also said, “Every Prophet shall have a pool and I hope that I will have the most entrants into paradise.”65 And, “My pool will span a vast distance, and its cups shall be as numerous as the stars in the sky. Whoever drinks from it will not be thirsty until he enters paradise.”66

A’raf: Issuing Permission To Enter Paradise

At this point the people of paradise and the people of hell are completely separated by a heavy veil that has come down between them. Those who have been assigned to hell have come to its doors while the people of paradise are ready to enter into paradise. As described in the Qur’an, at this final station, the close servants of God are arrayed at a location that is above the barrier that separates the two groups. They stand at the top of this wall (a’raf) and can observe both groups simultaneously. They exchange some final words with them and issue the permission for the people of paradise to be allowed to enter it.

The significance of this final station is much more complex than we can comprehend, so here we will suffice ourselves by quoting the description mentioned in the Qur’an;

“And we shall remove from their hearts every trace of ill-feeling; beneath them rivers will flow, and they will say: All praise is for God, Who has guided us to this, and we would never have been guided if it had not been for God’s guidance. Certainly, the messengers of God had come to us with the Truth. And it will be announced to them, “This is the Paradise that you have inherited due to your deeds!” (7:43)

“And the dwellers of paradise will call out to the inmates of hell, “We have already found what our Lord had promised us to be true, have you also found what your Lord had promised to be true?” They shall say, “Yes.” Then an announcer shall proclaim between them, “May the mercy of God be far from the wrongdoers, (7:44)

“Who hindered people from the path of God, seeking to make it crooked, and who disbelieved in the hereafter.” (7:45)

“And between them shall be a partition; and on its elevations there are men who recognize everyone by their marks. They call out to the dwellers of paradise, “Peace be upon you!” They have not yet entered it but are filled with hope. (7:46)

“And when their eyes are turned on the inmates of hell, they say, “O Lord! Do not let us be in the company of the wrongdoers.” (7:47)

“And the people on the elevations will call out to the people whom they recognize by their marks, “What use to you were your hoarded wealth and your arrogance?” (7:48)

“Are these (others) the ones about who you swore that God would never show His mercy? (They will then say to the people of paradise) Now enter the Paradise without fear and sorrow.” (7:49)

• 1. Saduq, Thawab al-A’mal, p. 268, reporting from Imam al-Sadiq (‘a).
• 2. Kulayni, al-Kafi, 2/311, reporting from Imam al-Sadiq (‘a).
• 3. This tradition is mentioned by many exegetes when discussing the verse,

  “The Day when the trumpet shall be blown and you will all come forth in groups.” (Surah an-Naba’, 78:18).

  Some exegetes who have mentioned this tradition are: Zamakhshari in al-Kashshaf, 2/518; Tabarsi in Majma’ al-Bayan, 5/423; Abu al-Futtuh al-Razi in Rawd al-Jinan, 5/462; Fakhr al-din al-Razi in Mafatih al-Ghayb 8/433,434; al-Suyuti in ad-Durr al-Manthur, 6/307; and Fayd al-Kashani in as-Safi, 5/555.

• 4. Muttaqi al-Hindi, Kanz al-’Ummal, tradition 38963.
• 5. Allama Husaini Tehrani, Ma’ad Shinasi, vol. 2. The characteristics of Barzakh.
• 6. Majlisi, Bihar al-Anwar, 4/43 narrating from Imam Ali (‘a).
• 7. Muttaqi Hindi, Kanz al-’Ummal, trad. 39032.
• 8. One of the names of the Day of Judgement is Yawm al-jam’, see Surah at-Taghabun, 64:9.
• 9. Nahj al-Balagha, Sermon 102.
• 10. Majlisi has mentioned in his explanation of a narration in this regard (Bihar al-Anwar, 7/128) that it is quite plausible that the length of the Day of Judgement may vary due to the differences in the status of the virtuous and the wrongdoers. We will discuss this in greater detail later.
• 11. Kulayni, al-Kafi, 8/143.
• 12. Swedenborg, sections 193,194.
• 13. Fayd Kashani, as-Safi, 5/225.
• 14. Majlisi does not consider it improbable that the duration of waiting on that Day for most disbelievers will be a thousand years and for some disbelievers, up to fifty thousand years, which is the maximum extent of the Day of Judgement. And for some believers it is possible that it lasts no more than an hour. See also, “The difference in the state of the righteous and the wrongdoers on that Day.”
• 15. Majlisi, Bihar al-Anwar, 7/111.
• 16. Muslim, Sahih, 8/156.
• 17. Bukhari, Sahih, 4/110.
• 18. Majlisi, Bihar al-Anwar, 7/110,111.
• 19. Tabarsi, Kitab al-Ihtijaj, p. 176, reporting from Imam al-Baqir (‘a). A similar narration is found in Kitab al-Mahasin also from Imam al-Baqir (‘a). In that report it is also mentioned that human beings are in need of food and water in mahshar, and this need will persist even after he enters into the hellfire, see Majlisi, Bihar al-Anwar, 7/109. A similar report is also found in Tafsir al-’Ayyashi with different wordings from Imam al-Baqir (‘a), see Majlisi, Bihar al-Anwar, 7/111.
• 20. Majlisi, Bihar, 7/111
• 21. Muttaqi al-Hindi, Kanz al-’Ummal, tradition 38923.
• 22. Muttaqi al-Hindi, Kanz al-’Ummal, tradition 38965.
• 23. Muttaqi al-Hindi, Kanz al-’Ummal, tradition 38921, quoting from Sahih of Muslim. Of course we cannot tell if this is the exact case, because what we know about this from both Sunni and Shi’i sources is that the perspiration is so profuse that it does not allow the individual to open his mouth to speak. Reports of this type appear more numerously in Sunni sources.
• 24. Muttaqi al-Hindi, Kanz al-’Ummal, tradition 38925.
• 25. Majlisi, Bihar al-Anwar, 8/45
• 26. Husaini Tehrani, Ma’ad Shinasi, 4/26.
• 27. Kulayni, al-Kafi, 2/596.
• 28. Saduq, al-Amali, p. 244.
• 29. Muttaqi al-Hindi, Kanz al-’Ummal, tradition 38937.
• 30. Gospel of Matthew, 12:41,42. cf. Gospel of Luke 11:34,35, with slightly different wording.
• 31. Tafsir ibn ‘Arabi, 1/383,384.
• 32. Sh Abbas Qummi, Mafatih al-Jinan, Du’a Jawshan al-Kabir
• 33. Hurr al-Amili, Wasa’il al-Shi’a, 18/350.
• 34. Saduq, Ma’ani al-Akhbar, p. 13.
• 35. Tafsir al-Qummi, 1/29.
• 36. Muttaqi Hindi, Kanz al-’Ummal, trad. 39039.
• 37. Muslim, Sahih, 1/130.
• 38. Saduq, al-I’tiqadat as quoted by Majlisi, Bihar al-Anwar, 7/129. According to the explanation by Shaykh Saduq, the phrase “al-’aqabat al-mahshar” (the arduous passages of the Day of gathering) denotes locations on the Sirat.
• 39. Nahj al-Balagha, sermon 204.
• 40. Nahj al-Balagha, letter 31.
• 41. By “mankind”, Saduq is referring to the believers.
• 42. Referring to the sanctity of consanguine ties, no matter how distant.
• 43. Saduq, Ma’ani al-akhbar, p. 32, trad. 1.
• 44. Fayd al-Kashani, Tafsir al-Safi, 1/86.
• 45. Muttaqi Hindi, Kanz al-’Ummal, trad. 38978.
• 46. Muttaqi Hindi, Kanz al-’Ummal, trad. 39028.
• 47. Fayd Kashani, as-Safi, 1/85.
• 48. Majlisi, Bihar al-Anwar, 8/36, quoting from the Amali of Saduq.
• 49. Fayd Kashani, as-Safi, 5/134.
• 50. Tafsir Ali ibn Ibrahim al-Qummi, 2/351.
• 51. Suyuti, al-Durr al-Manthur, 6/256.
• 52. Majlisi, Bihar al-Anwar, 7/165.
• 53. Majlisi, Bihar al-Anwar, 7/314.
• 54. Majlisi, Bihar al-Anwar, 7/314.
• 55. Gospel of Luke, 3:8.
• 56. Muttaqi al-Hindi, Kanz al-’Ummal, trad. 39043.
• 57. Muttaqi al-Hindi, Kanz al-’Ummal, trad. 39549; Saduq, Kitab at-Tawhid, p. 407.
• 58. Rayshahri, Mizan al-Hikma, 2/1474.
• 59. Ibn Hanbal, Musnad, trad. 11081.
• 60. Kulayni, al-Kafi, 2/248.
• 61. Rayshayhri, Mizan al-Hikma, 2/1467.
• 62. Barqi, al-Mahasin, 1/293
• 63. Muttaqi al-Hindi, Kanz al-’Ummal, trad. 39009
• 64. Kanz al-’Ummal, trad 39118
• 65. Ibn Kathir, Tafsir, 2/129.
• 66. Muttaqi al-Hindi, Kanz al-’Ummal, trad. 39162