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Rewards are badly needed on Judgment Day

By: Second Martyr, Sheikh Zayn ad-Din Ali ibn Muhammad al-Jabil Amili
Translated from the Arabic by Yasin T. al-Jibouri

Zaid ibn Aslam is quoted as having said that Prophet David, peace be with him, lost a son, so he grieved a great deal for him. Allah, therefore, inspired this to him: "O David! What was the worth of this son for you?" He said, "Lord! He was equal to the fill of the earth with gold." The Almighty said, "Then you will have from Me on the Day of Judgment as many rewards as would fill this earth."[41][90]
Dawood ibn Abu Hind is quoted as having said that he saw in a vision once as if it was Doomsday and people were called upon for reckoning. He said, "I was brought closer to the scales: My good deeds were placed on one scale and my sins were put on the other. The scale of sins weighed heavier than that of the good deeds.
As I stood very upset about it, I was brought a white handkerchief or rag on which I placed my good deeds, thus the scale of my good deeds weighed heavier. I was asked, 'Do you know what this [rag] is?' I answered in the negative. It was said to me, 'This was a stillborn begotten for you.' I said, 'I had a daughter.' It was said to me, 'Such was not your daughter because you wished she would die.'"
Abu Shawdhab has said that a man had a son who was yet to reach the age of adolescence. He sent a message to his folks that he needed something. When asked about it, he said, "I want to implore Allah Almighty to take away the life of this son of mine, and I want you to say 'Amen' to it." They asked him why he wanted to do that.
He told them that he had seen in a vision as though people were gathered for the Judgment Day, and they were very thirsty. Boys came out of Paradise carrying water jugs, and among them one of his nephews was.
He asked his nephew to give him a drink, but he refused and said, 'O uncle! We give only our fathers to drink.' I, therefore, liked Allah to count my son among them." He supplicated, and they kept saying "Amen" till the boy died. This is recorded by al-Bayhaqi in Al-Shu`ab.
Muhammad ibn Khalaf is quoted as having said, "Ibrahim al-Harbi had a son who was eleven years old and who had learned the text of the Holy Qur'an by heart. His father had taught him a good deal of fiqh and hadith. His son died, so I went to offer my condolences.
He said to me, 'I was hoping he would die.' I said to him, 'O father of Ishaq! You are the world's scholar, why do you still talk like that about a son whom you begot then taught hadith and fiqh?!'
He said, 'Yes, even so. I saw in a vision as though it was Doomsday. Young boys were carrying water jars and were serving people water, and the day was terribly hot. I asked one of them to give me of that water.
He looked at me and said that I was not his father. I asked him who they all were, and he said that they were children who died during the past life, leaving their parents behind, and that they now were receiving them and serving them water. This is why I wished that he would die.'"[42][91]
In his book titled Al-Ihyaa, al-Ghazali narrates saying that there was a particular righteous man to whom marriage was suggested a number of times, but he always refused. One day he woke up from his sleep and asked others to help him get married. He was asked about his sudden change of heart, so he said, "I hope perhaps the Almighty will grant me a son then take him away so he will be in the Hereafter in the forefront."
Then he said, "I saw in my vision as if the Day of Judgment had approached. It was as though I was among the crowds in that situation suffering from thirst that would tear my heart apart, and so were the rest of beings because of thirst and hardship. As we were thus, boys made their way in the midst of people carrying lanterns of noor (celestial light) and also carrying water jars made of silver and cups made of gold.
They gave water to one person after the other. They were going through the crowds, bypassing most of them by. I stretched my hand to one of them and said to him, "Give me a drink for thirst has worn me out.' He said, 'You have no son among us; we only give drink to our parents.' I asked him, 'Who are you?' He said, 'We are children of Muslim parents who died.'"[43][92]
Sheikh Abu Abdullah ibn al-Nu`man, in his book Musbah al-Zalam, quotes some trustworthy persons saying that a man asked a friend of his who was going to perform the pilgrimage to convey his greetings to the Messenger of Allah () and to bury a sealed tablet which he gave him at his sacred head. The man did so. When the friend returned, the man was generous to him and said, "May Allah reward you with goodness! You have conveyed the message!"
The pilgrim was surprised at how his friend came to know about what he had done, so he asked his friend, "How did you know that I had conveyed the message before I even opened my mouth to talk to you about it?!" He started explaining to him by saying, "I had a brother who died, leaving a small son whom I brought up well, then he, too, died before reaching adolescence.
One night, I saw in a vision that Judgment Day had come and the Gathering had taken place. People were extremely thirsty on account of their exertion. My nephew had water in his hand, so I begged him to give me of it, but he refused and said, 'My father deserves it more than you.' This hit me hard, so I woke up terrified. In the morning, I paid some dinars by way of charity and prayed Allah to grant me a son, and He did.
Your trip came, so I wrote that sheet which contained a plea to the Prophet () to accept my son in the hope I will find him on the Day of the Great Fright. He had a fever which ended his life, and this took place on the day of your arrival; therefore, I knew that you had conveyed the message."
In the book titled Al-Nawm wal Ru'ya, Abu al-Saqr al-Musilli says, "Ali son of al-Hussain son of Ja`far says that his father has been told by some of our fellows, those whose creed and comprehension he trusts, that he came to Medina once in the evening and slept in the Baqee` between four graves where there was a freshly dug up grave. I saw in my vision four children coming out of those graves reciting these verses of poetry: 'Allah has blessed us with seeing the Loved One, With your own coming, O Umaim, to us!
Never did I wonder about the grave's pressure And about your coming, O Umaim, to us together!'
So, I told myself that these verses must surely have some meaning. I stayed there till sunrise. It was then that a coffin was brought. I asked whose coffin it was, and I was told that it belonged to a female resident of Medina. I said, 'Is her name Umaima?' They said, 'Yes'. I said, 'Has she lost [to death] some of her sons?' They said, 'Four sons,' whereupon I told them about what I knew, and this only increased their puzzlement."[44][93]
How good are these verses by some men of virtue: I give him, when he gives me, pleasure,
And if He takes away what He gives me He rewards: Which of these blessings shall I regard to be better, And for which shall I count as the most rewarding upon the Return?
Notes:
[36] As-Saduq quotes on pp. 2, 316, Vol. 3 of his book Man la Yahdaruhu Al-Faqih Abu Abdullah () saying, "Allah, the most Praised, the most Exalted, entrusted to the care of Ibrahim and [his wife] Sarah the believers' children whom they nourish from a tree in Paradise that has udders similar to those of cows in a mansion created of a pearl. On Judgment Day, they will be outfitted, perfumed and gifted to their parents; so, they are in Paradise like kings with their parents, and this is the interpretation of the verse that says: 'And those who believe and whose families follow them in faith, to them We shall unite their families' (Qur'an, 52:21)."
[37] Thawab Al-A`mal, Vol. 4, p. 233.
[38] Jami` Al-Akhbar, p. 133; Al-Rawandi's Da`awat, pp. 169, 471; Al-Jami` Al-Saghir, Vol. 2, pp. 235, 6010.
[39] This is narrated by Al-Rawandūzi in his Da`awat, pp. 164, 453 with minor wording variation.
[40] This is narrated by As-Saduq in his Tawhid, pp. 4, 337.
[41] This is narrated by Al-Kulaini in his work Al-Kafi, Vol. 2, pp. 2, 196, by Ibn Majah in his Sunan, Vol. 2, pp. 1334, 4023, by Al-Tirmidhi in his Sunan, Vol. 4, pp. 28, 2509, by Ahmad in his Musnad, Vol. 1, pp. 172, 180, 185, by Al-Darmi in his Sunan, Vol. 2, p. 320 and by Al-Hakim Al-Naisaburi in his Mustadrak, Vol. 1, p. 41 and Vol. 4, p. 307 with minor variation in wording.
[42] This tradition has been narrated by As-Saduq on p. 262, Vol. 4 of his work Man la Yahdaruhu Al-Faqih.
[43] Nahjul-Balagha, Vol. 3, pp. 291, 224.
[44] This tradition is narrated by Sheikh Waram in Tanbih Al-Khatir, Vol. 1, p. 271, by Sheikh Al-Tūsi in his Amali, by Al-Daylami in his work Irshad Al-Qulūb, p. 18, and by Zaki ad-Deen in Al-Targheeb wal Tarheeb, Vol. 4, pp. 17, 243 with minor variation in wording.
[45] Nahjul-Balagha, Vol. 1, pp. 41, 88. It is also narrated by Al-Daylami from the Prophet () in Irshad Al-Qublūb with a minor wording variation.
[46] This is narrated by Al-Daylami from the Prophet () in Irshad Al-Qublūb with a minor wording variation.
[47] This is recorded by Al-Fayd Al-Kashani in his work Al-Mahajja Al-Bayda', Vol. 8, p. 4. It is also narrated in a slightly different wording by Ahmad in his Musnad, Vol. 3, pp. 172, 248, by Al-Nisa'i in his Sunan, Vol. 8, p. 95 and by Ibn Majah in his Sunan, Vol. 2, pp. 1338, 4033.
[48] This is recorded by Al-Majlisi in his Bihar Al-Anwar, Vol. 70, pp. 26, 28 and by Al-Hurr Al-`Amili in Al-Jawahir Al-Saniyya, p. 94, where Musakkin Al-Fuad is quoted.
[49] This is recorded by Al-Majlisi in his work Bihar Al-Anwar, Vol. 70, pp. 26, 28 where Musakkin Al-Fuad is quoted. It is also recorded by Al-Fayd Al-Kashani in Al-Mahajja Al-Bayda', Vol. 8, p. 58.
[50] This tradition is recorded by Al-Kulaini in his book Al-Kafi, Vol. 2, pp. 15, 198, by Al-Hussain ibn Sa`eed in his book Al-Mu'min, pp. 3, 15, by Sheikh Waram in Tanbih Al-Khawatir, Vol. 2, p. 204 and by Muhammad ibn Human in Al-Tamhees, pp. 13, 32, with variation in wording.
[51] Thawab Al-A`mal, pp. 2, 233.
[52] Ibid.
[53] His name is Ali ibn Maysrah ibn Abdullah Al- Nakhi. He and his father were companions of Imam as-Sadiq ().
[54] This tradition is narrated by As-Saduq who accepts it in his [Man la Yahduruhu Al-] Faqih, Vol. 1, pp. 112, 519 with variation in wording. It is also narrated by Al-Kulaini through his isnad to Isma`eel Al-Sarraj in Al-Kafi, Vol. 3, pp. 1, 218. It is also narrated by Al-Tibrisi's grandson in Mishkat Al-Anwar, p. 23, accepting its chain of narratives. It is also recorded by Al-Majlisi in his Bihar Al-Anwar, Vol. 82, pp. 8, 116, where Musakkin Al-Fuad is quoted.
[55] This is narrated by As-Saduq in his Faqih, Vol. 1, pp. 112, 518, by Al-Kulaini in his Al-Kafi, Vol. 3, pp. 8, 219 and by Bihar Al-Anwar, Vol. 82, pp. 8, 116 from Musakkin Al-Fuad.
[56][Man la Yahduruhu Al-] Faqih, Vol. 1, pp. 111, 517, Bihar Al-Anwar, Vol. 82, pp. 8, 116.
[57] Thawab Al-A`mal, pp. 4, 233.
[58] Al-Tirmidhi, Sunan, Vol. 4, pp. 28, 2510.
[59] This tradition has been narrated by Abu Dawud in his Sunan, Vol. 3, pp. 183, 3090, by Ahmad in his Musnad, Vol. 5, p. 272, by Zaki ad-Deen in his book Al-Targhib wal Tarhib, Vol. 4, pp. 30, 283 and by Al-Sayyuti in his book Al-Jami` Al-Saghir, Vol. 1, pp. 103, 669.
[60] As-Saduq narrates it in his book Al-Khisal, Ahmad in his Mustadrak, Vol. 3, p. 443 and Vol. 4, pp. 5, 237 and Vol. 5, p. 366, Al-Hakim in his Mustadrak, Vol. 1, p. 511, Al-Sayyuti in his Al-Jami` Al-Saghir, Vol. 1, pp. 483, 4129; and it is recorded by Al-Majlisi in his Bihar Al-Anwar, Vol. 82, pp. 9, 117 from Musakkin Al-Fuad.
[61] This is narrated by Al-Sayyuti in Al-Jami` Al-Saghir, Vol. 1, pp. 406, 2652, and it is recorded by Al-Majlisi in his Bihar Al-Anwar, Vol. 82, 0. 117.
[62] This is narrated by As-Saduq from Muhammad ibn Muslim from [Imam] Abu Abdullah () in Al-Faqih, Vol. 3, pp. 242, 1144, in Ma`ani Al-Akhbar, pp. 1, 291, and it is narrated by Al-Tibrisi in Makarim Al-Akhlaq, p. 196, taking it for granted. It is also recorded by Al-Majlisi in his Bihar Al-Anwar, Vol. 82, pp. 9, 117 from Musakkin Al-Fuad.
[63] This is narrated by Al-Sayyuti in his book Al-Jami` Al-Saghir, Vol. 2, pp. 55, 4724 where he takes its authenticity for granted, and by Al-Muttaqi Al-Hindi who quotes Ibn Abbas in Muntakhab Al-Kanz, Vol. 6, p. 390.
[64] This is narrated by Ibn Al-Atheer in Usd Al-Ghaba, Vol. 2, p. 364 and by Al-Muttaqi Al-Hindi in Muntakhab Al-Kanz, Vol. 6, p. 392 with minor wording variation.
[65] This tradition is narrated by Ahmad in his Musnad, Vol. 3, p. 489 and Vol. 5, p. 329. It is narrated by Muhammad ibn Ali Al-Alawi through another isnad on pp. 25, 53 of Al-Ta`azi and by Al-Majlisi in Bihar Al-Anwar, Vol. 82, pp. 10, 117 from Musakkin Al-Fuad.
[66] Tanbih Al-Khawatir, Vol. 1, p. 287; Al-Mahajja Al-Baydaa, Vol. 8, p. 287.
[67] This is narrated by Ahmad in his Musnad, Vol. 4, p. 105.
[68] This is recorded by Al-Majlisi in his book Bihar Al-Anwar, Vol. 82, pp. 11, 118 where he cites Musakkin Al-Fuad.
[69] Ibid., Vol. 82, p. 118 from Musakkin Al-Fuad where Anas ibn Malik is quoted.
[70] This is recorded by Al-Majlisi in his book Bihar Al-Anwar, Vol. 82, p. 118 from Musakkin Al-Fuad.
[71] This is reported by As-Saduq's book Al-Amali, by Muhammad ibn Ali Al-Alawi in his Al-Ta`azi, pp. 16, 28, and it is reported by Ibn Al-Fattal, the Persian, in Rawdat Al-Wa`izeen, p. 422, with minor difference in wording.
[72] This is reported by Muhammad ibn Ali in his book Al-Ta`azi, pp. 14, 24, by Ahmad in his Musnad, by Al-Nisa'i in his Sunan, Vol. 4, p. 23, by Al-Hakim Al-Naisaburi in his Mustadrak, Vol. 1, p. 384, by Al-Sayyuti in Al-Durr Al-Manthur, Vol. 1, p. 158, and by Zaki ad-Deen in Al-Targheeb wal Tarheeb, Vol. 3, pp. 16, 79.
[73] It is narrated by Nisa'i in his Sunan, Vol. 4, p. 118 with minor wording difference.
[74] This is narrated by Al-Kulaini the isnad of which he refers to Al-Sikooni from Imam Abu Abdullah () from the Prophet (), and it is also narrated in Al-Kafi, Vol. 3, pp. 4, 218, by As-Saduq in Vol. 1, pp. 112, 523 of Al-Faqih with a variation in its wording. It is also narrated from Abu Mousa Al-Ash`ari by Ahmad in his Musnad, Vol. 4, p. 415 and by Al-Sayyuti in his Al-Jami` Al-Sagheer, Vol. 1, pp. 131, 854. It is also recorded by Al-Majlisi in his Bihar Al-Anwar, Vol. 82, p. 119 from Musakkin Al-Fuad.
[75] This is recorded by Al-Majlisi on pp. 12, 119 of Vol. 82 from Musakkin Al-Fuad.
[76] This tradition is narrated by Al-Sayyuti in Al-Durr Al-Manthur, Vol. 1, p. 159, and in Al-Jami` Al-Kabeer, Vol. 1, p. 777 with a difference in wording. It is also recorded by Al-Majlisi in his Bihar Al-Anwar, Vol. 82, pp. 12, 119 from Musakkin Al-Fuad.
[77] Ahmad has narrated this tradition in his Musnad, Vol. 1, p. 429, and so has Al-Tirmidhi in his Sunan, Vol. 2, pp. 262, 1067, Ibn Majah in his Sunan, Vol. 1, pp. 512, 1066 and Al-Sayyuti in Al-Durr Al-Manthur, Vol. 1, p. 158.
[78] This tradition is narrated by Muhammad ibn Ali in Al-Ta`azi, Vol. 13, p. 21 with a wording variation. It is also narrated by Ahmad in his Musnad, Vol. 3, p. 34, by Al-Bukhari in his Sahih, Vol. 1, pp. 2, 9, 36, 124 with some wording variation. It is also narrated by Muslim in his Sahih, Vol. 4, pp. 2028, 2632 from Abu Hurayra and by Zaki ad-Deen in Al-Targheeb wal Tarheeb, Vol. 3, p. 76 with a wording variation.
[79] This is narrated by Al-Muttaqi Al-Hindi in Muntakhab Kanzul-`Ummal, Vol. 1, p. 212 with some wording variation and by Al-Majlisi in his Bihar Al-Anwar, Vol. 82, p. 120 from Musakkin Al-Fuad.
[80] This is narrated by Sheikh Waram in Tanbih Al-Khawatir, Vol. 1, p. 287 where its authenticity is taken for granted. It is also narrated from Abu Al-Nadar by Malik ibn Anas in his Muwatta', Vol. 1, p. 235, and by Al-Sayyuti in Al-Durr Al-Manthur, Vol. 1, p. 158.
[81] Al-Jami` Al-Kabeer, Vol. 1, p. 817.
[82] This is narrated by Al-Sayyuti in Al-Jami` Al-Kabeer, Vol. 1, p. 949 with a wording variation.
[83] This tradition has been reported by Ibn Al-Atheer in Usd Al-Ghaba, Vol. 4, p. 191, and it is transmitted from Abu Hurayra with variation in its wording by Ahmad in his Musnad, Vol. 2, p. 419 and by Muslim in his Sahih, Vol. 4, p. 2030.
[84] This is narrated by Al-Hakim Al-Naisaburi in Al-Mustadrak, Vol. 1, p. 71 and by Zaki ad-Deen in Al-Targheeb wal Tarheeb, Vol. 3, pp. 12, 78. It is narrated by Ahmad in his Musnad in different wording in Vol. 4, p. 212 and Vol. 5, 312.
[85] Ahmad has narrated it in his Musnad, Vol. 4, p. 386 and Zaki ad-Deen in Al-Targheeb wal Tarheeb, Vol. 4, pp. 16, 19 with minor wording variation.
[86] This is narrated by Al-Nisa'i in his Sunan, Vol. 4, p. 34 with minor wording difference and by Al-Muttaqi Al-Hindi in Muntakhab Al-Kanz, Vol. 1, p. 210 with different wording.
[87] This is narrated by Al-Sayyuti in Al-Jami` Al-Sagheer, Vol. 2, pp. 600, 8669 and by Al-Muttaqi Al-Hindi in Muntakhab Al-Kanz, Vol. 1, p. 210.
[88] This is narrated by Ahmad in his Musnad, Vol. 5, pp. 151, 153, 159, 164 with minor wording difference.
[89] This is narrated by Al-Sayyuti in Al-Jami` Al-Kabeer, Vol. 1, p. 959 with minor wording variation.
[90] This is narrated by Sheikh Waram in Tanbih Al-Khawatir, Vol. 1, p. 287 and by Al-Sayyuti in Al-Durr Al-Manthur, Vol. 5, p. 306 in different wording.
[91] Rijal Al-Hadith, Vol. 16, p. 74; Khulasat Al-`Alama, Vol. 1, pp. 154, 161.
[92] Ihyaa Uloom ad-Deen, Vol. 2, p. 27.
[93] Al-Majlisi, Bihar Al-Anwar, Vol. 82, p. 122.

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