EntranceEveryone will receive what the Koran sought. Belief in Judgment Day
These days you can often hear such questions from an ordinary Muslim. Some people cite the following verse and hadith as evidence that the dead do not benefit from the deeds of others:
قال تعالى: " وَ أَنْ لَيْسَ لِلْاِنْسَانِ إِلاَّ مَا سَعَى "
“The Almighty said (meaning): “A person will not receive anything other than what he strived for.”
قال الرسول: " إِذَا مَاتَ ابْنُ آدَمَ انْقَطَعَ عَمَلُهُ إِلاَّ مِنْ ثَلاَثٍ، صَدَقَةٌ جَارِيَةٌ، أَوْ عِلْمٌ يُنْتَفَعُ بِهِ، أَوْ وَلَدٌ صَالِحٌ يَدْعُو لَهُ "
The Messenger of Allah (peace and blessings be upon him) said: “When the son of Adam dies, his deeds are cut short, except for three: continuous charity, knowledge from which they benefit, a noble son who will pray for him” (reported by Muslim, Abu Dawud, at-Tirmidhi, an-Nisai, al-Bukhari).
As for this verse, it is canceled by the following verses of the Qur'an:
قال تعالى: وَالَّذِينَ جَاءُوا مِن بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ
“And those who came after them say: “Our Lord! Forgive us and our brothers who believed before us.”
قال تعالى: " وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَتَهُمْ بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَتَهُمْ وَ مَا أَلَتْنَاهُمْ مِنْ عَمَلِهِمْ مِنْ شَيْء "
“We will reunite the believers with their descendants who followed them in faith, and we will not diminish their deeds in the least.”
The first verse indicates that a person benefits from the prayers of another believer read for him, although they, together with their prayers, are not what he was striving for, in other words, they are not their deeds. The second verse indicates that children and spouses will join the ranks of their righteous fathers and spouses as a sign of honoring them. And they will benefit from their good deeds, although they, together with their deeds, are not what they strived for, that is, they are also not their deeds.
It follows that the verse that many cite as evidence that the deceased will not receive any benefit from the actions of others is canceled by these two verses. The understanding of these two verses of the Quran by representatives of Ahlu Sunnah wa al-Jamaa confirms the hadith transmitted by at-Tabarani in his work from Ibn Abbas, in which the Messenger of Allah (peace and blessings of Allah be upon him) said:
إِذَا دَخَلَ أَهْلُ الْجَنَّةِ الْجَنَّةَ سَأَلَ أَحَدُهُمْ عَنْ أَبَوَيْهِ وَ زَوْجَتِهِ وَ وَلَدِهِ فَيُقَالُ لَهُ: أَنَّهُمْ لَمْ يُدْرِكُوا مَا أَدْرَكْتَ فَيَقُولُ يَا رَبِّ إِنِّي عَمِلْتُ لِي وَ لَهُمْ فَيُؤْمَرُ بِإلْحَاقِهِمْ بِهِ
“When the inhabitants of Paradise enter Paradise, one of them will ask about his father, his wife, his son, and he will be told that they have not comprehended what he has comprehended. He will say: “O Lord, I performed deeds for myself and for them.” Then they are commanded to reunite them with them.”
Although this hadith contains in its chain of transmitters Muhammad ibn Abdurrahman ibn Ghazwan, and he is a weak transmitter, this hadith still has a continuous isnad. Al-Bazzar brought it from Ibn Abbas, also Ibn Kathir and Ibn Abi Hatim mention a similar hadith mawkuf (hadith transmitted by a companion), and this strengthens this hadith (“Tafsir” by Ibn Kathir, 4/242; “Tafsir” by al-Qurtubi , 17/67).
And here is what Ibn Taymiyyah says regarding this verse: “Some people think that a dead person will not benefit from a living person performing forms of worship performed by the body, as indicated by the Quranic verse (meaning): “A person will receive only what he strived for.” But this is not the case. Based on this verse, the benefit of a dead person from a living person's performance of the forms of worship performed by the body is the same as the benefit he receives from the forms of worship performed by the property.
And whoever claims that a given verse contradicts one of these two understandings and does not contradict the other, then his words are untenable. Moreover, from the point of view of the verse, this is similar to the benefit of the dead from prayers (dua), asking for forgiveness of sins (istighfar), and intercession (shafaat). We have explained this in many places and have provided more than thirty proofs based on Shariah, indicating that a dead person benefits from the aspirations and deeds of another. On the contrary, this verse denies appropriation, possession of the actions of another and does not deny his receiving benefit from them. This does not mean that a person will not benefit from something that he does not own. This is nothing more than a lie in religious and worldly matters” (“ar-Rasailu al-muniratu”, 3/209).
Regarding the hadith: " When the son of Adam dies, his affairs are cut short, except for three...", then it contradicts many verses of the Koran, it also contradicts this verse: " A person will receive only what he strived for" After all, the hadith indicates that a person will benefit from the aspirations of his son, although the verse itself states that he will receive only what he himself strived for. It cannot be argued that a righteous son is an acquisition (kasb) or aspiration of the father, citing as evidence the hadith in which the Messenger (peace and blessings of Allah be upon him) says: “And his son is his appropriation...” This hadith is considered a hadith of ma'lool (a hadith that has a reason in its text or isnad) because it has two unknown narrators (majhool) and is unreliable.
This hadith is also cited to clarify the permissibility of a father to eat from what his son acquired, in the sense that only the son’s acquired property is a continuation of the father’s acquisition of material wealth, as stated in the hadith of the Messenger (peace and blessings of Allah be upon him): “You and your property (belong) to the father.” What the son acquired and what he strived for in all aspects is not the acquisition and desire of the father, according to this hadith, which they cite as evidence that the son is the acquisition of the father, as stated in the hadith: “Verily, the best, What a man ate is his acquired (property), and truly, the son is the acquisition of the father.”
Also, if we say that the son's desire is the father's desire, then this may indicate that the father will be punished for the sins of his son, just as he is prospered for his good deeds. A reasonable person, let alone a scientist, would not say this. If we say this, it means that Nuh will be questioned and punished for his son’s disbelief, and this is impossible. From here it becomes obvious that the hadith “When the son of Adam dies, all his deeds are cut short, except three...” contradicts this verse of the Koran: “A person will receive only what he strived for,” and this: “And those who came after them they say: “Our Lord! Forgive us and our brothers who believed before us!” For these verses of the Quran indicate that a person benefits from subsequent people, although their prayer is not his desire and contradicts this verse: “We will reunite the believers with their descendants, who followed them in faith, and we will not diminish their deeds in the least.” This verse indicates that fathers, children and spouses benefit from the good deeds of their offspring, although the father and husband are not a righteous son who will say a prayer for them. He also points out what is not his acquisition, and he also contradicts many authentic hadiths, here are some of them:
1. In the hadith narrated by Ahmad, Muslim, an-Nisai and Ibn Majah, it is said that one person said to the Messenger of Allah (peace and blessings be upon him): “My father died and did not leave a will, it will help him if I pay alms for him ? The Prophet (peace and blessings of Allah be upon him) replied: “Yes.” Also the words of the Prophet (peace and blessings of Allah be upon him): “Whoever dies and a fast remains behind him, let his relative fast for him” (quoted by al-Bukhari and Muslim).
2. The Messenger of Allah (peace and blessings of Allah be upon him) said: “Because of the intercession of one person from my ummah, such a number of people will enter Paradise that will be equal to the number of two large tribes - Rabia and Muzar.” Then one person asked: “Where is Rabia before Muzar?”, to which the Prophet (peace and blessings of Allaah be upon him) said: “I say only what is suggested to me” (cited by Ahmad with a good isnad. “at-Targhib wa at-tarhib "al-Munziri, 4/445-446).
3. It is reported from Anas that the Messenger of Allah (peace and blessings be upon him) said: “Truly, one person will intercede for two and three” (quoted by al-Bazzar, “at-Targhib wa at-tarhib”, 4/446).
4. Aisha (may Allah be pleased with her) reports that the Messenger of Allah (peace and blessings be upon him) said: “If a hundred people pray collectively for the repose of the deceased and ask for intercession for him, then their intercession will be accepted” (reported by Muslim, an- Nisai, at-Tirmidhi, as well as Imam Ahmad cited a similar hadith from Maimunat). It also contradicts the hadiths about pilgrimage (hajj), alms (sadaqah) paid for another person, about the prayer recited for the inhabitants of graves when visiting them - all these hadiths indicate that a person benefits from the good deeds of other people, from their prayers, even though they are not their righteous children. It follows that the hadith that some people cite as evidence is canceled by these verses of the Qur'an and the hadiths that contradict it. Unless we say: this hadith is given for clarification, and not to limit the meaning, for it is known from the Prophet (peace and blessings of Allah be upon him) that a person benefits after death from various kinds of good deeds, and not just from these three, o which is stated in the hadith. This confirms that it is given to explain that the deceased benefits from deeds, including these three. And if we say that the hadith is given for clarification and not for limitation, then the proof through it and the evidence given by it are invalid.
Ibn Taymiyyah, to whom they often refer, understands it as follows. He says: “If a believer commits a sinful act, then he is freed from punishment for ten reasons... or his Muslim brothers pray for him and intercede for him, whether he is alive or dead, or give him a reward for their good deeds, so that Allah gave them benefit from them" (ar-Rasa'il al-munira, 4/33).
The article was prepared by specialists from the Ahlyu-s-Sunna.tv studio specifically for IslamDaga.ru
Dunya is the place of deeds, and Akhira is the place of reward. Death takes us from the place of deeds to the place of reward.
Reason rejects equality between a person submissive to God and between a sinner, between an oppressor and the oppressed, between a murderer and the murdered. And divine justice especially does not accept such equality. Allah rejects equality between the oppressor and the oppressed, between the murderer and the murdered, between the believer and the unbeliever, between the obedient and the sinner. Allah Almighty, great and glorious, said: “Shall We equate those who believed and did righteous deeds with those who spread wickedness on earth? Or will We equate the God-fearing with the sinners?” (Surah “Garden”, verse 28).
On the Day of Judgment, Allah Almighty will reward everyone according to their deeds. The one who did good deeds will be rewarded by Allah, and the one who committed bad deeds will be punished by Allah for them. Allah Almighty said: “A person will receive only what he strived for. His aspirations will be seen, and then he will receive full reward” (Sura “Star”, verses 39-41).
Allah Almighty made three places of residence for people. A place created for the righteous - and this is Paradise. A place created for sinners - and this is Hell. And the place where both the righteous and the sinner are together is dunya.
When a person dies, he passes from life in dunya to life in akhira. He is placed in a grave and remains in life in Barzakh until the Day of Judgment comes. In it, the believer receives pleasure, and the unbeliever receives torment. Allah Almighty said about the disbelievers: “The Fire into which they are thrown in the morning and in the afternoon. And on the Day of the Hour, subject the family of Pharaoh to the most severe torment!” (Surah “The Believer”, verse 46).
After life in Barzakh, Allah resurrects people for doomsday. He said: “Verily, the Day of Discernment is appointed for a certain time. On that day the Horn will be blown, and you will come in droves."(Surah “Message”, verses 17-18).
For Allah Almighty, who created all things, it is not difficult to resurrect everything a second time. He said: “He is the One who creates creations the first time and then recreates them, and it is even easier for Him to do this. To Him belongs the highest qualities in heaven and on earth. He is the Mighty, the Wise” (Sura “Rumah”, verse 27).
After Allah resurrects people from their graves, He will lead them out to the earth of account (mahshar) barefoot and naked, just as He created them. The Messenger of Allah (peace and blessings of Allah be upon him) said: “People will be resurrected on the Day of Judgment barefoot, naked and uncircumcised.” Aisha, may Allah be pleased with her, asked: “O Messenger of Allah, are men and women all together and will they look at each other?” He replied: “O Aisha, it will be moreover so that they look at each other."
After this, people will stand in this place for a long time and no one will speak except with the permission of Allah. When the situation becomes difficult for people, they will ask the prophets for intercession (shafaa) before the Lord of the worlds for the beginning of the Judgment. All prophets will apologize for what they cannot do. After this, people will come to Muhammad, peace and blessings of Allah be upon him, and he will bow to his Lord and intercede for them. Then Allah will accept his petition and begin the Judgment of the slaves.
Next, people will appear before their Lord and each person will find what he did from good or bad deeds written, as Allah Almighty said about it: “They will appear before your Lord in rows: “You came to Us as We created you in the first once. But you assumed that We had not made an appointment with you.” The book will be laid down, and you will see how sinners will tremble at what is in it. They will say: “Woe to us! What kind of book is this! Neither small nor great sin is missed in it - everything is counted.” They will reveal to themselves everything that they have done, and your Lord will not deal unjustly with anyone” (Sura “The Cave”, verse 48-49).
The Day of Judgment is a day of justice, not oppression, a day of truth, not lies. Allah Almighty said: “Today every soul will receive only what it has acquired, and there will be no injustice today. Verily, Allah is quick in reckoning!” (Surah “The Believer”, verse 17).
If in worldly life only the tongue spoke, and the other organs were silent, then on the Day of Judgment the tongue will be sealed, and all other organs will testify to what a person has done from good or bad deeds. Allah Almighty said: “Today We will seal their mouths. Their hands will speak to Us, and their feet will testify of what they acquired” (Sura Yasin, verse 65).
On the Day of Judgment, a Muslim believer will receive the book of his deeds on the right side, and an unbeliever will receive the book of his deeds on the left side or from behind, and after that Allah Almighty will install the Mizan Scales in order to weigh good and bad deeds. Allah, great and glorious, said: “On the Day of Resurrection We will establish fair scales, and no one will be treated unjustly. If there is something the weight of a mustard seed, We will bring it. It’s enough that We keep score!” (Surah Prophets, verse 47).
After the weighing of deeds is completed, the one whose scales turn out to be heavy from good deeds will go to Paradise and be saved. And the one whose balance turns out to be light due to the lack of good deeds will die and go to Hell. Allah Almighty, great and glorious, said: “Those whose scales are heavy will achieve success. And those whose scales turn out to be light will lose themselves and will remain in Gehenna forever” (Sura “The Believers”, verses 102-103).
All people will stand on the Day of Judgment, awaiting an account and reward. The sun will approach them and they will be in sweat as they do. The believers will be in the shadow of the Arsh of the Gracious Allah, on the day when there will be no other shadow except his shadow.
Each prophet will have his own reservoir (haud), from which he and his people will drink before entering Paradise. The reservoir of our prophet Muhammad, peace and blessings of Allah be upon him, is the largest of them and the greatest, and the most people will approach it. The water from it will be whiter than milk, sweeter than honey, and the smell will be more pleasant than the smell of the bowl. Whoever drinks from it once will never feel thirsty again. The Prophet, peace and blessings of Allah be upon him, said: “My reservoir is equal to the distance of one month’s journey. The water from it is whiter than milk, its smell is more pleasant than a bowl, the vessels around it are like the stars in the sky. Anyone who drinks from it will never feel thirsty."
Then the Syrat bridge will be laid over Hell, through which the first and last will pass after they leave the standing place. The fastest people to cross it will be those who were the fastest and best in responding to Allah Almighty. Of these there will be those who will pass like lightning, like the wind, like a race on a horse. Among them there will be those who will fall into Hell to be cleansed of sins, and then come out of it - these are the sinners of the believers. But among people there are those who will fall into it and remain in it forever - and these are unbelievers. Allah Almighty said: “Each of you will walk on it. This is the final decision of your Lord. Then We will save the God-fearing, and leave the wrongdoers there on their knees" (Sura Maryam, verse 71-72).
Next, the inhabitants of Paradise will enter Paradise, and the disbelievers will enter Hell. The inhabitants of Heaven will be told that they will be there forever, and the inhabitants of Hell will be told that they will be there forever. The Messenger of Allah, peace and blessings of Allah be upon him, said: “When the inhabitants of Paradise enter Paradise, and the inhabitants of Hell enter Hell, they will bring death and place them between Paradise and Hell. Then she will be stabbed to death and a voice will cry: “O inhabitants of Paradise, there is no death! O inhabitants of Hell, there is no death! Then the inhabitants of Paradise will rejoice even more, and the inhabitants of Hell will be even more sad.
After the deeds are revealed on the Day of Judgment, the faces of the inhabitants of Paradise will turn white, and the faces of the unbelievers will turn black, and everyone will be rewarded for their deeds. Allah Almighty said: “On the day when some faces will turn white and others will turn black. Those whose faces turn black will be told: “Have you really become disbelievers after you believed? Taste the torment for not believing!” Those whose faces turn white will be in the mercy of Allah. They will remain there forever” (Sura “The Family of Imran”, verse 106-107).
On the Day of Judgment, all people will kneel before Allah and He will carry out Judgment on them and reward them for what they have done from good or bad deeds. Allah Almighty said: “To Allah belongs the power over the heavens and the earth. On the day when the Hour comes, the followers of lies will be at a loss. You will see all communities kneeling. Each community will be called to its Scripture (Book of Deeds): “Today you will be rewarded for what you have done.” This Our Scripture (Book of Acts) speaks truly against you. We ordered that everything you did be written down" (Surah Kneeling, verse 27-29).
The horrors of the Day of Judgment are great when fear and horror increases, and a person runs away even from his loved ones and relatives. Allah Almighty says: “When a deafening voice is heard, on that day a person will abandon his brother, his mother and his father, his wife and his sons, for every person will have his own worries in full” (Sura “Frown”, verse 33-37 ).
Anyone who does not believe in Allah will regret it on the Day of Judgment and will renounce his religion, but then neither repentance nor hope will help. Allah Almighty said: “Verily, Allah has cursed the disbelievers and prepared for them a Flame in which they will abide forever. They will find neither patron nor helper. On that day their faces will turn (or change) in the Fire, and they will say: “It would be better if we obeyed Allah and obeyed the Messenger!” (Sura “Somnah”, verse 64-66).
As for the believers, they will rejoice and be happy in Paradise and the pleasures that Allah has prepared for them, and they will also praise Allah for this. Allah Almighty said: “And those who feared their Lord are led to Paradise in crowds. When they approach and its gates open, its guards will say to them: “Peace be with you! You were good. Come here forever!” They will say: “Praise be to Allah, Who gave us a true promise and allowed us to inherit the heavenly earth. We can settle in Paradise wherever we wish. How wonderful is the reward of workers!” (Surah Crowds, verse 73-74).
Power on the Day of Judgment will belong only to Allah, and the situation of the unbelievers will only worsen, as Allah Almighty, great and glorious, said: “On that day the power will be true and will belong to the Most Merciful, and that day will be difficult for the disbelievers.”(Surah Discrimination, verse 26).
After Allah judges between people on the Day of Judgment, each person will be rewarded for what he did. People will be divided into two groups: one group in Heaven and the other group in Hell.
From the book “Usulu d-din al-Islami” by the sheikh Muhammad ibn Ibrahim At-Tuwaijiri .
In the name of Allah, the Most Gracious and All-Merciful!
« A person will receive only what he strived for.”
Koran, Surah an-Najm, The Star, verse 39
“Be afraid of your wishes - they tend to come true”
M. Bulgakov
"A man prays for evil..."
In the Koran in Surah al-Isra, “The Night Transfer” it is said: “A person prays for evil just as he prays for good. Indeed, man is hasty” (verse 11). Interpreters believe that this verse testifies to the ignorance of man, the destructiveness of his intentions, in which he strives to cause evil (curses) as well as to acquire good. “As soon as he gets angry, he begins to curse himself or his children” (Saadi). In another verse, the Almighty says: “If Allah had hastened for people the onset of evil [which they invoke in their curses], just as He hastened for them the onset of good [for which they ask in prayers], then they would certainly have perished "(10:11).
The imperfection of intentions is a fact that we almost never notice. As soon as we think of something, our thoughts rush towards achieving the goal. The desire for a logical conclusion is ahead of thinking about the benefits and meaning of what is being achieved. The basis of this phenomenon is fundamental property human psyche. The fact is that upon completion of any task, it is marked by the release of the hormone dopamine, which is responsible for reward and pleasure. Therefore, having conceived something, we completely forget about the “beginning” of our thought and rush to the end, for a portion of dopamine.
What do our goals lead to?
Often, this approach to life, focused only on “achievement,” does not always end well. Yes, a person experiences the joy of completion for which he strived, and the more persistent he was in his pursuit, the greater his reward. But what then? And then an attempt to soberly assess the prudence of your intentions, their meaning. This is how we become witnesses to human tragedies when someone, dreaming of worldly things and achieving them (fame, wealth, influence, professional recognition, people's love, etc.), commits suicide. It is not uncommon to see less tragic cases when the end of a task is marked by depression, a feeling of emptiness, and the meaninglessness of one’s own life.
"Beware of what you want..."
All this leads to the conclusion that we should pay attention, first of all, not to what we strive for, but to where our aspirations begin: are they good, are they useful, will our deeds turn out to be in vain? It is not enough to simply do a good thing if the intention with which it began is not good. Let us recall, for example, the hadith about the first three people who will be questioned on the Day of Judgment. These will be a rich man who gave alms, a reciter of the Koran known for his skill, and a martyr who fell in the path of Allah. All three, according to the hadith, will go to Hell because their intentions, unlike their deeds, were not noble. The rich man sought to become famous for his generosity, the reciter of the Koran - to become revered, the martyr - to be known as a hero.
It’s the same in earthly life: too often, having received what we want, we do not become more satisfied and happy. Because the intention was not good, reasonable. As it is said in the Koran: “The soul encourages evil” (Sura Yusuf, verse 53). And this is one of the properties of the soul, “only if the Lord does not show mercy to it” (from the above verse). Therefore, inspection of intentions must go ahead of the will to implement them.
You should never forget the ancient wisdom: be afraid to get what you want. Because then we get only what our nafs wants, our complexes, our unconscious motives and forgotten traumas. For example, a person who has felt shame for being poor devotes his entire life to becoming rich. Or someone who was laughed at at school strives for fame. Or the one who has suffered humiliation craves power, greatness and revenge on his offenders. It turns out that most passionate desires are based on the desire to forget or escape from difficult negative feelings once experienced.
In fact, the main problem is not to achieve something (there are no unattainable goals), but to keep your intention clear, reasonable, inclined towards the good. And in the light of this problem, the wisdom of the prayer of the Prophet (peace and blessings of Allaah be upon him) becomes clear: “O Lord, do not entrust me to my nafs for a moment or even less than that.”
One of the ways to achieve success in life is honest work. In the Quran, Allah commands: “A person will receive only what he strived for.” (Najm, 39).
One day the Prophet (s) saw a man with a calloused hand, and, taking his hand, showed those around him: “The flames of Hell will not touch this hand. Allah and His Messenger love this hand. Allah is merciful to everyone who earns a living by honest work.”
Once the Prophet (s) was told that so-and-so was constantly engaged in worship, and his brother supported him and his family. His Lordship (s) replied: “His brother is more loved by Allah and more righteous than himself.”
His Lordship Ali (a.s.) once saw a group of people sitting in a mosque in the city of Kufa. It showed that they were constantly living in the house of Allah. When someone serves them, they eat and praise Allah, and when there is nothing to eat, they endure. Imam Ali (a.s.) said: “And dogs are exactly like that. They eat when they are served, and endure when there is nothing.” The Imam then ordered them to be driven away. They scattered, and each of them began to earn a living by honest labor.
And happiness only knocks on the door of hardworking people. The great men of Islam have always earned their living by the sweat of their brow. Among the imams' companions there were a lot of artisans. And Imam Ali (a) himself dug wells and plowed the land. At night, His Lordship (a) himself carried bags of provisions to the houses of the poor.
Imam Muhammad Bagheer (a.s.) worked under the scorching rays of the Sun with a shovel in his hands. Drops of sweat streamed from the imam's forehead. One of the companions noted that such work does not suit the descendant of the Prophet (s). The Imam replied: “Work is a kind of worship. That’s why I work so that I and my family do not depend on you.”
The great scholars of Islam, even in their most difficult days, did not stop studying scientific activity. Thus, Khalja Nasreddin Tusi wrote his famous work “Sharkhi-Isharat” while imprisoned in a fortress. And the medieval sociologist Ibn Khaldun created his work “Mugaddime” in exile.
The author of the book “Jawahirul-kyalam”, the late Sheikh Muhammad Hassan Esfahani Najafi, worked on this grandiose work alone for 30 years. Many contemporaries wondered how one person could accomplish such a volume of work. But the author was so absorbed in the creation of this work that even the death of his son could not tear him away from it. They say that after the body was washed and wrapped in a shroud, it became clear that the funeral would have to be postponed until the morning, as evening had come. The body was left in the tomb of Imam Ali (a.s.). The scientist read verses from the Koran next to the deceased for some time, and then continued working on the Jawahirul-kyalam.” Even the death of his beloved son did not force him to abandon his scientific activities.
(from the book “The Symbol of Good Luck of Great People” by Jafar Subhani)