Near Death Experience in Shia aHadeeth

Before we talk about Near death experience in our hadeeth, let us see what is Near Death Experience (NDE)

According to wikipedia, A near-death experience (NDE) is a personal experience associated with impending death, encompassing multiple possible sensations including detachment from the body, feelings of levitation, total serenity, security, warmth, the experience of absolute dissolution, and the presence of a light

In 1968 Celia Green published an analysis of 400 first-hand accounts of out-of-body experiences. This represented the first attempt to provide a taxonomy of such experiences, viewed simply as anomalous perceptual experiences, or hallucinations. These experiences were popularized by the work of psychiatrist Raymond Moody in 1975 as the near-death experience (NDE).

Researchers have identified the common elements that define near-death experiences. Bruce Greyson argues that the general features of the experience include impressions of being outside one's physical body, visions of deceased relatives and religious figures, and transcendence of egotic and spatiotemporal boundaries. Another common element in near-death experiences is encountering people, which are generally identified according to the person's individual faith; for instance, in the USA, where 46% of the population believes in guardian angels, they will often be identified as angels or deceased loved ones (or will be unidentified), while Hindus will often identify them as messengers of the god of death

Here are the list of Common elements people experience:

1. A sense/awareness of being dead.
2. A sense of peace, well-being and painlessness. Positive emotions. A sense of removal from the world.
3. An out-of-body experience. A perception of one's body from an outside position. Sometimes observing doctors and nurses performing medical resuscitation efforts.
4. A "tunnel experience" or entering a darkness. A sense of moving up, or through, a passageway or staircase.
5. A rapid movement toward and/or sudden immersion in a powerful light (or "Being of Light") which communicates with the person.
6. An intense feeling of unconditional love and acceptance.
7. Encountering "Beings of Light", "Beings dressed in white", or similar. Also, the possibility of being reunited with deceased loved ones.
8. Receiving a life review, commonly referred to as "seeing one's life flash before one's eyes".
9. Receiving knowledge about one's life and the nature of the universe.
10. Approaching a border,or a decision by oneself or others to return to one's body, often accompanied by a reluctance to return.
11. Suddenly finding oneself back inside one's body.
12. Connection to the cultural beliefs held by the individual, which seem to dictate some of the phenomena experienced in the NDE and particularly the later interpretation thereof.

Kenneth Ring (1980) subdivided the NDE on a five-stage continuum. The subdivisions were:

1. Peace
2. Body separation
3. Entering darkness
4. Seeing the light
5. Entering the light

Now let us see what our Islam has to say on such experience. Here are some hadeeth according to me that can be taken as a literal proof of Near death Experiences recorded in our literature around 1400 years back. I have mention some common key element before quoting the hadeeth which are commonly accepted as a basic element of Near death experience.

#1 Elements mentioned in Hadeeth:

• Entering darkness
• Seeing the light
• Entering the light
• A "tunnel experience" or entering a darkness. A sense of moving up, or through, a passageway or staircase.
• Suddenly finding oneself back inside one's body.

10 - محمد بن يحيى، عن محمد بن الحسين، عن عبد الرحمن بن أبي هاشم، عن سالم بن أبي سلمة، عن أبي عبد الله (عليه السلام) قال: حضر رجلا الموت فقيل: يا رسول الله إن فلانا قد حضره الموت فنهض رسول الله (صلى الله عليه وآله) ومعه أناس من أصحابه حتى أتاه وهو مغمى عليه، قال: فقال: يا ملك الموت كف عن الرجل حتى أسأله فأفاق الرجل، فقال النبي (صلى الله عليه وآله): ما رأيت؟ قال رأيت بياضا كثيرا وسوادا كثيرا (1) قال: فأيهما كان أقرب إليك؟ فقال: السواد، فقال النبي (صلى الله عليه وآله): قل: " اللهم اغفر لي الكثير من معاصيك و اقبل مني اليسير من طاعتك " فقاله، ثم أغمي عليه، فقال: يا ملك الموت خفف عنه حتى أسأله، فأفاق الرجل، فقال: ما رأيت؟ قال: رأيت بياضا كثيرا وسوادا كثيرا، قال: فأيهما كان أقرب إليك؟ فقال: البياض، فقال رسول الله (صلى الله عليه وآله): غفر الله لصاحبكم (2) قال: فقال أبو عبد الله (عليه السلام): إذا حضرتم ميتا فقولوا له هذا الكلام ليقوله.

Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn, from ‘Abd al-Rahman ibn abu Hashim from Salim ibn abu Salmah who has said the following:

 “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that a man was in a dying condition and the Messenger of Allah was informed about it. The Messenger of Allah decided to visit him along with a group of his companions and they found him fainted. The Messenger of Allah said, ‘O angel of death, do not do anything to him; I want to ask him a question.’ The man regained consciousness and the Holy Prophet asked, ‘What did you see?’ He replied, ‘I saw a great deal of white things and a great deal of black things.’ The Holy Prophet asked, ‘Which kind was closer?’ He replied, ‘The black things were closer.’ The Holy Prophet asked him to say, ‘O Allah, forgive me for the great deal of my disobedience to You and accept from me the small amount of good deeds of obedience to You.’ The man then fainted again. The Holy Prophet said, ‘O angel of death, relieve him so I can ask him a question.’ The man gained consciousness again. The Holy Prophet asked, ‘What did you see?’ He replied, ‘I saw a great deal of white things and great deal of black things.’ The Holy Prophet asked, ‘Which kind was closer?’ He replied, ‘The white kind was closer.’ The Messenger of Allah then said to his companions, ‘Allah has granted forgiveness to your friend.’ The narrator has said that abu ‘Abd Allah, ‘Alayhi al-Salam, said, ‘If you find a person in dying condition tell him to say the above words.’”

Source:

• al-Kafi by Sheikh Kulayni, Vol 3 Pg 124, h 10.

#2 Elements mentioned in Hadeeth:

• Seeing the light
• A rapid movement toward and/or sudden immersion in a powerful light (or "Being of Light") which communicates with the person.
• Encountering "Beings of Light", "Beings dressed in white", or similar. Also, the possibility of being reunited with deceased loved ones.

محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن ابن فضال، عن يونس بن يعقوب، عن سعيد بن يسار أنه حضر أحد ابني سابور وكان لهما فضل وورع و إخبات فمرض أحدهما وما أحسبه إلا زكريا بن سابور قال: فحضرته عند موته فبسط يده ثم قال: ابيضت يدي يا علي ، قال: فدخلت على أبي عبد الله (عليه السلام) و عنده محمد بن مسلم قال: فلما قمت من عنده ظننت أن محمدا يخبره  بخبر الرجل فأتبعني برسول فرجعت إليه فقال: أخبرني عن هذا الرجل الذي حضرته عند الموت أي شئ سمعته يقول؟ قال: قلت بسط يده ثم قال: ابيضت يدي يا علي، فقال أبو عبد الله (عليه السلام): والله رآه، والله رآه، والله رآه.

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Faddal from Yunus ibn Ya‘qub from Sa‘id ibn Yasar who has said the following:

“I was present at the time of the death of one of the sons of Sabur – both being people of merits, piety and great sincerity in their belief. One of them became ill and I think he was Zachariah ibn Sabur. I visited him in his dying condition. He stretched his hand and then said, ‘O Ali, my hands have become white.’ I then visited abu ‘Abd Allah, ‘Alayhi al-Salam, when Muhammad ibn Muslim was also there. When I stood up to leave, thinking that Muhammad would inform him about the case of the man (Zachariah ibn Sabur), he sent someone after me and I returned. He said, ‘Tell me about the man in whose dying condition you were present. What did you hear from him?’ I replied, ‘He stretched his hand and then said, “O Ali, my hands have become white!” Abu ‘Abd Allah, ‘Alayhi al-Salam, then said, ‘By Allah he saw him, by Allah he saw him, by Allah he saw him!’”

Source:

• al-Kafi by Sheikh Kulayni, Vol 3 Pg 124, h 10.

Grading:

• Allamah Majlisi: "Muwaththaq" (Mirat ul Uqool 13/289)
• Sheikh Hadi al-Najafi: "Mo'tabar Sanad" (Mausu'ah Ahadith Ahlulbayt 11/134)

5 - محمد بن يحيى، عن أحمد بن محمد، عن الحسين بن سعيد، عن النضر بن سويد، عن يحيى الحلبي، عن ابن مسكان، عن عبد الرحيم قال: قلت لأبي جعفر (عليه السلام):
حدثني صالح بن ميثم، عن عباية الأسدي أنه سمع عليا (عليه السلام) يقول: والله لا يبغضني عبد أبدا يموت على بغضي إلا رآني عند موته حيث يكره ولا يحبني عبد أبدا فيموت على حبي إلا رآني عند موته حيث يحب. فقال أبو جعفر (عليه السلام): نعم ورسول الله (صلى الله عليه وآله) باليمين (1).

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd, from Yahya al-Halabiy from ibn Muskan from ‘Abd al-Rahim who has said the following:

“Once I said to abu Ja‘far, ‘Alayhi al-Salam, that Salih ibn Mitham narrated to me from ‘Abayah al-Asadi who had heard Ali, ‘Alayhi al-Salam, say the following: ‘By Allah, everyone who dislikes me and dies in such condition, can see me at the time of his death but with dislike. Everyone who loves me and dies in such condition, can see me at the time of his death with love.’ Abu Ja‘far, ‘Alayhi al-Salam, then said, ‘Yes, and the Messenger of Allah on his right side.’”

Source:

• al-Kafi by Sheikh Kulayni, Vol 3 Pg 132, h 5.

Grading:

• Sheikh Hadi al-Najafi: "Hasan Sanad" (Mausu'ah Ahadith Ahlulbayt 11/138)

#3 Elements mentioned in Hadeeth:

• A sense/awareness of being dead.
• A sense of peace, well-being and painlessness. Positive emotions. A sense of removal from the world.
• An out-of-body experience. A perception of one's body from an outside position. Sometimes observing doctors and nurses performing medical resuscitation efforts.
• Encountering "Beings of Light", "Beings dressed in white", or similar. Also, the possibility of being reunited with deceased loved ones.

2 - علي بن إبراهيم، عن محمد بن عيسى، عن يونس، عن خالد بن عمارة، عن أبي بصير قال: قال أبو عبد الله (عليه السلام): إذا حيل بينه وبين الكلام (5) أتاه رسول الله (صلى الله عليه وآله) ومن شاء الله (6) فجلس رسول الله (صلى الله عليه وآله) عن يمينه والآخر عن يساره فيقول له رسول الله (صلى الله عليه وآله): أما ما كنت ترجو فهوذا أمامك وأما ما كنت تخاف منه فقد أمنت منه، ثم يفتح له باب إلى الجنة فيقول: هذا منزلك من الجنة فإن شئت رددناك إلى الدنيا ولك فيها ذهب وفضة، فيقول: لا حاجة لي في الدنيا فعند ذلك يبيض لونه ويرشح جبينه (1) وتقلص شفتاه وتنتشر منخراه وتدمع عينه اليسرى فأي هذه العلامات رأيت فاكتف بها فإذا خرجت النفس من الجسد فيعرض عليها كما عرض عليه وهي في الجسد فتختار الآخرة فتغسله فيمن يغسله وتقلبه فيمن يقلبه فإذا أدرج في أكفانه ووضع على سريره خرجت روحه تمشي بين أيدي القوم قدما وتلقاه أرواح المؤمنين يسلمون عليه ويبشرونه بما أعد الله له جل ثناؤه من النعيم فإذا وضع في قبره رد إليه الروح إلى وركيه ثم يسأل عما يعلم (2) فإذا جاء بما يعلم فتح له ذلك الباب الذي أراه رسول الله (صلى الله عليه وآله) فيدخل عليه من نورها وضوئها وبردها وطيب ريحها.
قال: قلت: جعلت فداك فأين ضغطة القبر؟ فقال: هيهات ما على المؤمنين منها شئ والله إن هذه الأرض لتفتخر على هذه، فيقول: وطأ على ظهري مؤمن ولم يطأ على ظهرك مؤمن وتقول له الأرض: والله لقد كنت أحبك وأنت تمشي على ظهري فأما إذا وليتك فستعلم ماذا أصنع بك، فتفسح له مد بصره.

Ali ibn Ibrahim has narrated from Muhammad ‘Isa from Yunus from Khalid ibn ‘Umarah from abu Basir who has said the following:

 “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that when a dying person loses the ability to speak, the Messenger of Allah comes to him along with whomever Allah wants. The Messenger of Allah sits near his right side and the other on his left side. The Messenger of Allah then says, ‘What you hoped for is in front of you, you are safe from that of which you were afraid.’ Then he opens for him a door to paradise saying, ‘This is your dwelling place in paradise. However, if you like I can send you back to the worldly life where you can have gold and silver.’ He will then say, ‘I do not want the worldly things.’ At this time his color whitens, his forehead sweats, his lips shrink, his nostrils expand and his left eye tears up (moisten with tears). Whichever of these signs you see is enough. When the soul departs the body, it is given the choice again as when in the body but it chooses the life hereafter. He is then washed among those who wash him and is turned side to side among those who turn him side to side. When he is wrapped up in the shroud and is placed on the stretcher, his spirit comes out and begins to walk before the people. The spirits of believing people meet him with greetings of peace and good news of whatever bounties Allah, to whom belongs the Glorious praise, has prepared for him. When he is placed in his grave his spirit is returned to him down to his thighs and is asked of what he knows. If he then comes up with what he knows, that door which the Messenger of Allah had shown to him is opened, light, brightness, coolness, goodness and sweet smelling fragrance comes to him from there.’ The narrator has said that I then asked, ‘What about the strong pressure that grave applies?’ The Imam replied, ‘Never, a thing as such ever happens to believing people. By Allah, this earth feels proud of him saying, “Look, a believing person walks upon me but no believing person walks upon you.” The earth says to him, “I loved you when you walked upon my back and when I love, you can see what I will do for you.” It opens up as far and wide as his eyes can see.’”

Source:

• al-Kafi by Sheikh Kulayni, Vol 3 Pg 129, h 2.

What really happens to Souls after death?

Below we see some interesting and fascinating hadeeth where Aimmah (as) explains what really happens to our souls after death. Aimmah also differentiate between the souls of believer and non-believer.

 محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن محمد بن خالد، عن القاسم بن محمد، عن الحسين بن أحمد، عن يونس بن ظبيان قال: كنت عند أبي عبد الله (عليه السلام) فقال: ما يقول الناس في أرواح المؤمنين؟ فقلت: يقولون: تكون في حواصل طيور خضر في قناديل تحت العرش فقال أبو عبد الله (عليه السلام): سبحان الله المؤمن أكرم على الله من أن يجعل روحه في حوصلة طير، يا يونس إذا كان ذلك أتاه محمد (صلى الله عليه وآله) وعلي وفاطمة والحسن والحسين (عليهم السلام) والملائكة المقربون (عليهم السلام) فإذا قبضه الله عز وجل صير تلك الروح في قالب كقالبه في الدنيا فيأكلون ويشربون فإذا قدم عليهم القادم عرفوه بتلك الصورة التي كانت في الدنيا.

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Khalid from al-Qasim ibn Muhammad from al-Husayn ibn Ahmad from Yunus ibn Zabyan who has said the following:

 ’Once I was with abu ‘Abd Allah, ‘Alayhi al-Salam, and he asked, ‘What do people say about the spirits of the believers?’ I then replied, ‘They say that they live in the craws of green birds in chandlers in paradise under the Throne.’ Abu ‘Abd Allah, ‘Alayhi al-Salam, then said, ‘Allah is free of all defects. A believer is highly respected in the sight of Allah. He does not place them (the spirits of believers) in the craws of birds. O Yunus, when that (death) comes Muhammad, Ali, Fatimah, al-Hassan and al-Husayn, ‘Alayhim al-Salam, and the angels of high ranks before Allah come. When Allah, the Most Majestic, the Most Glorious, causes him to die, the spirit is transferred to a form like his form in the world. They (spirits) eat and drink. When a new coming soul (spirit) joins them, they recognize him through his form which he had in the world.’”

Source:

• al-Kafi by Sheikh Kulayni, Vol 3, Pg 245, H 6.

1 - علي بن محمد، عن علي بن الحسن، عن الحسين بن راشد، عن المرتجل بن معمر، عن ذريح المحاربي، عن عبادة الأسدي، عن حبة العرني (1) قال: خرجت مع أمير المؤمنين (عليه السلام) إلى الظهر (2) فوقف بوادي السلام كأنه مخاطب لأقوام فقمت بقيامه حتى أعييت ثم جلست حتى مللت ثم قمت حتى نالني مثل ما نالني أولا ثم جلست حتى مللت، ثم قمت وجمعت ردائي فقلت: يا أمير المؤمنين إني قد أشفقت عليك من طول القيام فراحة ساعة (3) ثم طرحت الرداء ليجلس عليه فقال لي: يا حبة إن هو إلا محادثة مؤمن أو مؤانسته، قال: قلت: يا أمير المؤمنين وإنهم لكذلك، قال:
نعم ولو كشف لك لرأيتهم حلقا حلقا محتبين (4) يتحادثون فقلت: أجسام أم أرواح فقال: أرواح وما من مؤمن يموت في بقعة من بقاع الأرض ألا قيل لروحه: الحقي بوادي السلام وإنها لبقعة من جنة عدن.

Ali ibn Muhammad has narrated from Ali ibn al-Hassan from al-Husayn ibn Rashid, from al-Murtajil ibn Mu’ammar from Dharih al-Muharibiy, from ‘Ubadah al-Asadiy from Habbah al-‘Uraniy who has said the following:

 “Once I went out along with `Amir al-Mu’minin toward the backside of the city of Kufah. He stood on Wadiy al-Salam (valley of peace). He seemed like speaking to certain people. I stood as he was until I became tired. I then sat down until I became bored. I then stood up until I began to feel as it happened before. I then sat down until I became bored again. I then stood up and pulled my gown together and said, ‘O `Amir al-Mu’minin, I have become concerned about your standing for so long. You should rest for a while.’ I then spread my gown so he could sit on it. He then said to me, ‘O Habbah, it was only a conversation with Mu’min (believer) or feeling comfortable with.’ I then asked, ‘Are they such, O `Amir al-Mu’minin?’ He replied, ‘Yes, were it to be revealed to you, you could have seen them in groups and circles in Ihtiba’ position, speaking to each other.’ I then asked, ‘Are they in the form of spirits or do they have bodily shapes?’ He replied, ‘They are in the form of spirits. Whenever and wherever any believing person dies his spirit is told to leave for Wadi al-Salam. It is a piece of paradise of Eden.’” (Ihtiba’ is when one sits with his thighs against his belly and forms a ring with a piece of cloth for support around his trunk and knees or holds them against his belly with his hands).

Source:

• al-Kafi by Sheikh Kulayni, Vol 3, Pg 243, H 1.

عدة من أصحابنا، عن سهل بن زياد، عن الحسن بن علي، عن أحمد بن عمر رفعه، عن أبي عبد الله (عليه السلام) قال: قلت له: إن أخي ببغداد وأخاف أن يموت بها فقال: ما تبالي حيثما مات أما إنه لا يبقى مؤمن شرق الأرض وغربها إلا حشر الله روحه إلى وادي السلام قلت له: وأين وادي السلام؟ قال: ظهر الكوفة، أما إني كأني بهم حلق حلق قعود يتحدثون.

العباس عن الحسن بن علي عن أحمد بن عمر عن مروان بن مسلم عن أبي عبد الله عليه السلام

A number of our people have narrated from Sahl ibn Ziyad from al-Hassan ibn Ali from Ahmad ibn ‘Umar in marfu‘ manner from abu ‘Abd Allah, the following:

“I said to abu ‘Abd Allah, ‘Alayhi al-Salam, ‘My brother is in Baghdad and I am afraid that he may die there.’ He said, ‘Why should you worry about wherever he dies? Indeed, Allah sends to Wadi al-Salam the soul of every believing person who dies in the east or west of the earth.’ I then asked, ‘Where is Wadi al-Salam?’ ‘It is behind the city of Kufah,’ He (the Imam) replied. ‘It is as if I see them in circles and circles, sitting and talking to each other,’ the Imam explained.’”

And it is also narrated from al-Abbas from al-Hassan ibn Ali from Ahmad ibn ‘Umar from Marwan ibn Muslim from abu ‘Abd Allah ‘Alayhi al-Salam likewise.

Source:

• al-Kafi by Sheikh Kulayni, Vol 3, Pg 243, H 2.
• Tahdhīb al-Ahkaam by Sheikh Toosi, Vol 1, Pg 466, H 170.

1 - علي بن إبراهيم، عن أبيه، عن الحسن بن محبوب، عن أبي ولاد الحناط عن أبي عبد الله (عليه السلام) قال: قلت له: جعلت فداك يروون أن أرواح المؤمنين في حواصل طيور خضر حول العرش (1)؟ فقال: لا، المؤمن أكرم على الله من أن يجعل روحه في حوصلة طير ولكن في أبدان كأبدانهم.

Ali ibn Ibrahim has narrated from his father from al-Hassan ibn Mahbub from abu Wallad al-Hannat who has said the following:

 “I asked abu ‘Abd Allah, ‘Alayhi al-Salam, ‘May Allah keep my soul in service for your cause, they narrate that the souls of the believing people are kept in the craw of green birds that live around the Throne.’ The Imam replied, ‘Believing people are very much respectable before Allah. He does not keep them in the craw of birds. In fact, He keeps them in bodies like their bodies.’”

Source:

• al-Kafi by Shekih Kulayni, Vol 3, Pg 244, H 1.

Grading:

• Allamah Majlisi: "Hasan" (Mirat ul Uqool 14/221)

4 - علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن محمد بن عثمان، عن أبي بصير، عن أبي عبد الله (عليه السلام) قال: سألت أبا عبد الله (عليه السلام) عن أرواح المؤمنين، فقال في حجرات في الجنة يأكلون من طعامها ويشربون من شرابها ويقولون: ربنا أقم الساعة لنا وأنجز لنا ما وعدتنا والحق آخرنا بأولنا.

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Muhammad ibn ‘Uthman from abu Basir who has said the following:

 “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the souls (spirits) of believing people. He said, ‘They are in chambers in paradise, they eat and drink thereof and say, “O Lord, make it the Day of Judgment, allow what You had promised us to come true and join the last of us with those who were first.”’”

Source:

• al-Kafi by Shekih Kulayni, Vol 3, Pg 244, H 4.

Grading:

• Allamah Majlisi: "Hasan" (Mirat ul Uqool 14/225)
• Sheikh Asif Muhsini: "Mo'tabar Sanad" (Masharat Behar al-Anwaar 2/301)

7 - محمد، عن أحمد، عن الحسين بن سعيد، عن أخيه الحسن، عن زرعة، عن أبي بصير قال: قلت لأبي عبد الله (عليه السلام): إنا نتحدث عن أرواح المؤمنين أنها في حواصل طيور خضر ترعى في الجنة وتأوي إلى قناديل تحت العرش؟ فقال: لا، إذا ما هي في حواصل طير، قلت: فأين هي؟ قال: في روضة كهيئة الأجساد في الجنة.

Muhammad ibn Ahmad has narrated from al-Husayn ibn Sa‘id from his brother al-Hassan from Zur‘ah from abu Basir who has said the following:

 “Once, I said to abu ‘Abd Allah, ‘Alayhi al-Salam, ‘We speak about the spirits of the believing people that they live in the craws of green birds that graze in paradise and seek shelter in chandlers under the Throne.’ He said, ‘No, they certainly are not in the craws of birds.’ I then asked, ‘Where are they then?’ He replied, ‘They are in a garden in the shape of bodies in paradise.’”

Source:

• al-Kafi by Shekih Kulayni, Vol 3, Pg 245, H 7.

Grading:

• Allamah Majlisi: "Muwaththaq" (Mirat ul Uqool 14/226)
• Sheikh Asif Muhsini: "Mo'tabar Sanad" (Masharat Behar al-Anwaar 2/301)

5 - علي، عن أبيه، عن محسن بن أحمد، عن محمد بن حماد، عن يونس بن يعقوب، عن أبي عبد الله (عليه السلام) قال: إذا مات الميت اجتمعوا عنده يسألونه عمن مضى وعمن بقي فإن كان مات ولم يرد عليهم قالوا: قد هوى هوى ويقول بعضهم لبعض: دعوه حتى يسكن مما مر عليه من الموت.

Ali has narrated from his father from Muhsin ibn Ahmad from Muhammad ibn Hammad from Yunus ibn Ya‘qub who has said the following:

 “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that when a dying person dies, other spirits gather around him and ask, ‘Who is still alive and who is dead?’ If someone is dead and has not joined them they say, ‘He then has fallen into the deep.’ Others among them say, ‘Leave him alone so he can gain comfort from what he has experienced from death.’”

Source:

• al-Kafi by Shekih Kulayni, Vol 3, Pg 244, H 5.

عدة من أصحابنا، عن أحمد بن محمد، وسهل بن زياد، وعلي بن إبراهيم، عن أبيه جميعا، عن ابن محبوب، عن علي بن رئاب، عن ضريس الكناسي (4) قال: سألت أبا جعفر (عليه السلام) أن الناس يذكرون أن فراتنا يخرج من الجنة فكيف هو وهو يقبل من المغرب وتصب فيه العيون والأودية؟ قال: فقال أبو جعفر (عليه السلام) وأنا أسمع: إن لله جنة خلقها الله في المغرب وماء فراتكم يخرج منها وإليها تخرج أرواح المؤمنين من حفرهم عند كل مساء فتسقط على ثمارها وتأكل منها وتتنعم فيها وتتلاقى وتتعارف فإذا طلع الفجر هاجت (1) من الجنة فكانت في الهواء فيما بين السماء والأرض، تطير ذاهبة وجائية وتعهد حفرها إذا طلعت الشمس وتتلاقى في الهواء وتتعارف، قال: و أن لله نارا في المشرق خلقها ليسكنها أرواح الكفار ويأكلون من زقومها ويشربون من حميمها ليلهم فإذا طلع الفجر هاجت إلى واد باليمين يقال له: برهوت أشد حرا من نيران الدنيا كانوا فيها يتلاقون ويتعارفون فإذا كان المساء عادوا إلى النار، فهم كذلك إلى يوم القيامة قال: قلت: أصلحك الله فما حال الموحدين المقرين بنبوة محمد (صلى الله عليه وآله) من المسلمين المذنبين الذين يموتون وليس لهم إمام ولا يعرفون ولايتكم؟ فقال: أما هؤلاء فإنهم في حفرتهم لا يخرجون منها فمن كان منهم له عمل صالح ولم يظهر منه عداوة فإنه يخد له خد إلى الجنة التي خلقها الله في المغرب فيدخل عليه منها الروح في حفرته إلى يوم القيامة فيلقى الله فيحاسبه بحسناته وسيئاته فإما إلى الجنة وإما إلى النار فهؤلاء موقوفون لأمر الله، قال: وكذلك يفعل الله بالمستضعفين والبله والأطفال وأولاد المسلمين الذين لم يبلغوا الحلم فأما النصاب من أهل القبلة فإنهم يخد لهم خد إلى النار التي خلقها الله في المشرق فيدخل عليهم منها اللهب والشرر والدخان وفورة الحميم إلى يوم القيامة، ثم مصيرهم إلى الحميم ثم في النار يسجرون (2) ثم قيل لهم: أينما كنتم تدعون من دون الله؟ أين إمامكم الذي اتخذتموه دون الامام الذي جعله الله للناس إماما؟

A number of our people have narrated from Ahmad ibn Muhammad as well as Sahl ibn Ziyad and Ali ibn Ibrahim has narrated from his father, all from ibn Mahbub from Ali ibn Ri’ab from Durays al-Kunasiy who has said the following:

 “I said to abu Ja‘far, ‘Alayhi al-Salam, ‘People say that our Euphrates gushes forth from the Garden (paradise). How can that be the case? It flows from the west and many springs and waters of valleys fall into it.’ The narrator has that abu Ja‘far, ‘Alayhi al-Salam, then said while I was listening, ‘Allah has a garden. Allah has created it in the west. The waters of your Euphrates come from there and to this (garden) the souls (spirits) of believing people travel from their graves every evening. They descend upon its fruits, eat thereof, enjoy, meet others and get to know them. At dawn they move from the garden and remain in the air between earth and the sky, fly back and forth; at sunrise they visit their graves, meet in the air and get to know each other.’ The Imam then said, ‘Allah has a fire in the east. He has created it for the souls (spirits) of the unbelievers. They eat from Zaqqum (the fruit of the infernal tree) and drink from its boiling water all night; at dawn they move to a valley in Yemen called ‘Barahut’, which is hotter than the fire of the world, where they meet and get to know each other. In the evening they return to the fire. They remain in this condition until the Day of Judgment.’ The narrator has said that I then asked, ‘May Allah keep you well, in what condition do the people remain who believe in one Creator, and who seek nearness (to Allah) through the prophet-hood of Muhammad, O Allah grant compensation to Muhammad and his family worthy of their services to Your cause? They are of the Muslims who have sinned and they die. They have no Imam and do not acknowledge your Divine Authority.’ He said, ‘They remain in their pit (graves) and do not come out from there. For those of them who have done good deeds and who have not expressed animosity (toward us), a line is drawn for them to the garden, which Allah has created in the west. Through this the garden happiness comes to their grave until the Day of Judgment when they come before Allah. He then shows them the account of their good and bad deeds and thereafter they are sent to paradise or to the fire. Their case depends on Allah’s Judgment.’ The Imam then said, ‘In the same way He deals with the feeble-minded, the dimwitted ones, children and the children of Muslims who die before maturity. However, for those of the people of Qiblah (people who face Ka’bah during their prayers) who express animosity (toward Ahl al-Bayt) a line is drawn to the fire, which Allah has created in the east, wherefrom heat and flame and smoke and jets of hot water reach them until the Day of Judgment. Thereafter their destination will be to hot water, then to the fire, which will attack them. Then it will be said to them, “To whom, other than Allah, would you invite people? Where is your Imam whom you had chosen other than the Imam whom Allah had made for people?”’”

Source:

• al-Kafi by Shekih Kulayni, Vol 3, Pg 246, H 1.

Grading:

• Allamah Majlisi: "Saheeh" (Mirat ul Uqool 14/228)
• Allamah Majlisi: "Saheeh" (Behar al-Anwaar 85/51)
• Sheikh Asif Muhsini: "Mo'tabar Sanad" (Masharat Behar al-Anwaar 2/301)