Special Issue INTERNATIONAL JOURNAL OF HUMANITIES AND June 2016 CULTURAL STUDIES ISSN 2356-5926

An Investigation on The Semantic Field of Serat

Fatemeh Bramki Department of Humanities, College of Humanities, Dashtestan branch, Islamic Azad University, Borazjan, Iran

Akram Ghanbari Maman Department of Humanities, College of Humanities, Dashtestan branch, Islamic Azad University, Borazjan, Iran

Zahra Alizadeh Department of Humanities, College of Humanities, Dashtestan branch, Islamic Azad University, Borazjan, Iran

Arezoo Zahedi Department of Humanities, College of Humanities, Dashtestan branch, Islamic Azad University, Borazjan, Iran

Zeynab Alizadeh Department of Humanities, College of Humanities, Dashtestan branch, Islamic Azad University, Borazjan, Iran

Abstract

The literal meaning of Sirat is 'Path' and in terms includes of the spiritual Sirat and the worldly Sirat. In terms of the worldly Sirat it is divided into developmental Sirat that is the general guidance of the Lord and legislative Sirat that is the way of salvation and redemption. In the legislative definition sometimes the definition is applicable And God, Islam, religion, Qur'an, the Prophet and Imam Ali have been named. The spiritual Sirat is the bridge over Hell and how people pass it depends on the person's faith and practice that if one listened to reason and the voice of his nature and benefited from the worldly guidance, Pass on health of Hell Bridge but People who have followed their own whims In the worldly life, They fall into the fire of hell and since the purpose of man's creation is to achieve eternal happiness and the only way to reach it is embarking on a divine Sirat, Therefore, this article intends to review the Sirat in the verses and traditions and express the relationship between The Hereafter Sirat and the worldly Sirat and reminded its important role in the destiny of man. Keywords: Sirat, the spiritual Sirat, the worldly Sirat, , traditions

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Introduction The term of “Sirat” is one of the most important key words in the Quran and which with a close look at the real meaning of it this fact can be reached that relying on it, the salvation and happiness of mankind will be possible. Sirat can be used in both spiritual and worldly way. In this article the purpose of the Sirat is the straight Sirat that “straight” is omitted to avoid repetition. The worldly Sirat is the Sirat to salvation and redemption of man and the spiritual Sirat is a bridge that stretched over the Hell and all people must pass through it. This term in the Quran is synonymous with guidance and the nouns of the straight. The Instances of guidance of the Holy Quran are the Islam, the Holy Prophet, and the infallible Imams. Unity and generality are among the features of Sirat. And crossing the spiritual Sirat that is a mirror and symbol of faith and human action in the world, is done with the exact closer inspection. Although much has been written on this topic But do not reduce the need for addressing the issue. Because we as Muslims who follow the Quran and Ahl al-Bayt must know the path of the prosperity and salvation and obey God Because the purpose of man's creation is to attain and achieve eternal happiness As a result we should recognize the divine Sirat And apply the facilities and guidance of leaders for being in this way Because the world is the farm of the Hereafter And quality of life in The Hereafter is inextricably connected with the worldly life. Basics of research Much has been written on this issue sporadically, but there aren‟t any book or thesis that addresses all aspects of this issue. The thesis which have examined the issue are as follows: the thesis of Mohammad Taghi Diyari of Qom University he has used the meaning of guardianship from the multiple meanings that are listed for Sirat. The Straight path Thesis from the perspective of Reason and Tradition is written by Ahmed Beheshti. In the first part he has examined Sirat from the standpoint of reason and in the second part he has examined Sirat from the standpoint of the Quran and the narrations. He has used only al-Fatiha and on it. And other thesis in this issue is Reviews the straight path in Quran and traditions written by Badria Aftabi from Martyr Ashrafi Esfahani University. The Sirat Bridge in Quran article that written by Ahmad Sadeghi Arestani, and the straight path in the Quran written by Hussein Seif Allah and Direct Quran and straight paths written by Sayed Ahmad Hashemi that Each have examined A discussion of the sirat. Research Methodology This research method is descriptive analysis regarding to the nature and its objectives that after the studying the desired resources has been written. Sirat in Quran and hadiths In the language of Quranic verses and traditions sometimes the definition of the Sirat is applicable and sometimes the definition is based on the concept. When the definition is applicable Sirat divided into spiritual and worldly Sirat. In a hadith from Imam Sadiq stated: Sirat is a great way to get to know God and there are two types of Sirats: 1- Sirat in this world, 2-

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Sirat in the Hereafter. (Qomi, 1403, p. 37).when the definition is based on the concept that is the way to prosper (Mohammadi, 1378, p. 593), Eschatology author says: The way of man towards God is the same his soul that all should come to God through the pass through the soul and because the souls are different in terms of purity and purification then there are different ways and the soul of the greater purity is the straight path like a the soul the prophets and the Imams peace be upon them. (Hosseini Tehrani: 1423, vol. 5, p. 52). At first we have discussed the worldly Sirat and then the spiritual Sirat and in the end we express the relationship between these two Sirat. The worldly Sirat In the Quran, the worldly Sirat is used in two senses: legislative Sirat and developmental Sirat. Developmental Sirat God guides all his creatures. He said: "our lord is he who gave to each (created) thing its form and nature, and further, gave (it) guidance."( TA-HA,50) “Who hath created, and further, given order and proportion; who hath ordained laws. And granted guidance;” ( AL-ALA (THE MOST HIGH,2-3) Based on the general guidance that will include all of God's creatures, there is no room for choice and free will. It means that God Almighty placed guidance equipment in his creation in such a way there is no change in it. For example tree leads to blooming and fructify that is the purpose and perfection of its existence and this guidance is algebraic and about humans as far as it relates to human creative affairs such as development, attraction and repulsion, youth, aging and death this type of guidance is established; that's mean the guidance is algebraic. Developmental Sirat is a set of laws that runs the universe and all creatures with the permission of God and violation of it will be destroyed. (Sobhani: vol. 4, p. 269) This public order is the same order of cause and effect universe and all is for the sake of God who nurtures every creature with its own principles so that leads to special purpose. (Javadi Amoli: 2004 A, vol 16, p 262). Allah says in Surah Hud: “"i put my trust in allah, my lord and your lord! there is not a moving creature, but he hath grasp of its fore-lock. verily, it is my lord that is on a straight path.”( Hud ,56) So in the context general straight path which is the universal path is not a vain path and all God's creatures are in this path. Legislative Sirat (Tashri'i Sirat) Another means of worldly Sirat, is the legislative Sirat. This Sirat is unique to humans and includes of a set of laws and ordinances that God has given to mankind by the prophets and His

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authorities and thereby God guides His creations toward it. In the language of verses and hadiths this path is in front of path of evil that is the way of ignorance and depravity. Legislative guidance is done in two ways. (A) Guidance which applies to all human beings.” we showed him the way: whether he be grateful or ungrateful (rests on his will).”( AL-INSAN,3)and “and shown him the two highways?”( AL-BALAD,10) This type of path is called provide guidance through path. (B) guidance that is specific to His own creations that this issue will be discussed further explanation.” those whom allah (in his plan) willeth to guide,- he openeth their breast to islam; those whom he willeth to leave straying,- he maketh their breast close and constricted, as if they had to climb up to the skies: thus doth allah (heap) the penalty on those who refuse to believe.”( AL-ANAAM,125) And this type of Sirat is called specific guidance. provide guidance through path and its case Almighty God has introduced specific guidance for mankind in the Quran which through this way humans moves toward God. He said in this regard that :” a. l. r. a book which we have revealed unto thee, in order that thou mightest lead mankind out of the depths of darkness into light - by the leave of their lord - to the way of (him) the exalted in power, worthy of all praise!”( IBRAHIM,1) Legislative guidance that is another example of the worldly Sirat is the way that God guide people by sending prophets and sending books in the form of religion and put directors to the Sirat a sign for human beings of all ages; Because the Prophet and the religion belong to all ages of life and history of mankind. The directors continuously invited people to the right way until islam as the last religion was introduced to mankind. And if someone does not follow this religion will be doomed to failure and depravity. Here we refer to some examples of the worldly Sirat. The Book of God: the straight path, the the book of God (the Qur'an). The Prophet (PBUH) and Imam Ali (AS) has been narrated about the the straight path that the straight path is the God's book. (Aroosi Hevizy: 1415, vol. 1, p. 20). Prophet: the straight path; Namely the path of prophets and messengers of God. The Messenger of Allah (PBUH) said that the straight way in Quran is the way of the divine prophets. (Ayashi, vol. 1, p. 22) The Prophet sat somewhere and a group were in his round. The Prophet began to draw lines on the ground. One of them was a straight line and other lines were crooked and indirect. Then he said: This way, is my right path and the other is not my way. (Motahari, 1980, p. 50) In description of Asma al-Hassani's as we read: When guidance come by the words "E" and "L",the guidance is mediated. Where the guidance is about the Prophet, this guidance is due to a http://www.ijhcs.com/index.php/ijhcs/index Page 829

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miracle or expression. And guidance by the Quran is contemplation and thinking.Then guidance of the prophet is provideing guidance through path and guidance of the Qur'an is the policy of the path. (Fakhr Razi, 1406, p. 173). Religion: the straight path; the Islam (Surrendering in front of God). The Messenger of Allah (PBUH) said: the straight way is islamic Sirat. (Suyuti, 1410, vol. 1, p. 39.). Straight path in terms of Quran is a religion of right which God said:” say: "verily, my lord hath guided me to a way that is straight,- a religion of right,- the path (trod) by abraham the true in faith, and he (certainly) joined not gods with allah."”( AL-ANAAM,161) and a religion of right is a religion that stand on its own and a religion that keeps others Robust too (Sheikh Mufid, 1414, vol. 2, p. 109). Then religion is sirat and Tabarsi about it says that It is better that religion (the straight path) carried in a broad sense so that includes all of the above examples; Because the straight path is the religion that God has commanded it. And it including monotheism, justice and the province of those who obey them is obligatory and the same meaning is also in Six verses of Surah AL- FAATEHAH. (Tabarsi 1993, vol. 1, p. 58).The Imam whose obedience is incumbent is the straight path in the world and following him is a means to cross the Sirat. Imam Sadiq (AS) says: there are two such paths: one in the life of this world, and one in the life hereafter. The Sirat in this life is the Imam whose obedience is incumbent; whoever knows him in this life and follows his guidance will be able to pass on the (other) Sirat which is a path over hell in the hereafter, and whoever does not know him in this life, his feet will slip away from the Sirat in the hereafter so he falls into the fire of hell. (Aroosi Hevizy: 1415, vol. 1, p. 21). the straight path is the way of those who God has blessed them not those who earn thine anger nor those who go astray. Imam Ja‟far al-Sadiq (as) was asked once about the meaning of “misleading people” and” angered people”. Imam Ja‟far al-Sadiq (as) said that Jews are examples of misleading people and the Christians are examples of angered people.(Ayashi, vol. 1, p. 24, Aroosi Hevizy: 1415, vol. 1, p. 25 ) And some scholars say: the straight path consists of the middle of good and bad ethics. (Taleghani: 1411, vol. 3, p. 225) In a critique of this view should be said that Sirat has different degrees that human beings go through any amount of degrees, there is a higher degree again. Sirat in terms of perfection and imperfection, distance and proximity to the source of truth is different. Quran says about the both class that:” and to all are (assigned) degrees according to the deeds which they (have done), and in order that (allah) may recompense their deeds, and no injustice be done to them.”( AL-AHQAF,19) So guidance is going through the path of evolution that Humans eventually passes through stages of impairment to reach the higher stages; Because the path of evolution is unlimited and goes to infinity.

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So it is not surprising that even the prophets and Imams demand for guidance and the straight path from God. Because only God is absolute perfection and all without exception are in the path of evolution. So they want God to have higher degrees; In this regard, the Prophet said:” say, "o my lord! advance me in knowledge."( TA-HA,114)( (Makarem Shirazi, 2007, vol. 1, p. 17). So Sirat has different degrees that seekers at every stage demand a higher level from God. So the concept of Sirat is the path of salvation and redemption and its purpose is to gain knowledge of God and its manifestations in the language of hadiths come with different interpretations such as Islam, Qur'an, religion, the Prophet (PBUH), Imam Ali (as) and the Infallible Imams that are all paths of happiness and salvation. Features of legislative Sirat 1. Unity One of the features of Sirat is its unity that there is no dispersion and multiplicity in it; Because it is from the Almighty God. “verily, this is my way, leading straight: follow it: follow not (other) paths: they will scatter you about from his (great) path: thus doth he command you. that ye may be righteous.”( AL-ANAAM,153) And that in some verses Sirat has come to be indefinite and this is not due to the the multiplicity of it; Because being indefinite implies the importance and greatness rather than its multiplicity and myriad. 2. The generality of the Sirat Sirat does not have a specific group; General Sirat will be available to all people and even all creatures and all will benefit from the guidance of God.There is no deviation In this Sirat and all are condemned to move it. Of course, the human reaction in front of this guidance is two species; Some are in Sirat and some out of it. Those who have adopted specific guidance are in Sirat with the particular sense and those who have refused it are in the way of misguided and deviation. 3. Endurance In this verse “show us the straight way,”( AL-FAATEHAH,6) and this verse “say: "each one (of us) is waiting: wait ye, therefore, and soon shall ye know who it is that is on the straight and even way, and who it is that has received guidance."”( TA-HA,135) and many other verses Sirat has been described as “straight” because nobody has access to it to bring violations or discrepancies in it. Immunity of the straight path against robbery of the Satan is in this verse.” (iblis) said: "o my lord! because thou hast put me in the wrong, i will make (wrong) fair-seeming to them on the earth, and i will put them all in the wrong, "except thy servants among them, sincere and purified (by thy grace)."”( AL-HIJR,39-40) May be Satan attracted seekers of the straight path and keep out of the way but Satan will never access to the original way because the manifestations of the straight path in the world are "Religion", "Quran", "prophets and infallible Imams" and they are immune from Satan available. This verse is a confession of failure of Satan from robbery. “except thy servants among them,

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sincere and purified (by thy grace)” (Javadi Amoli, 1380, vol. 1, p. 470) Therefore, endurance and stability is an important feature of Sirat which this unity of the way without any distortion brings Humans to fruition. specific guidance Specific guidance is a kind of guidance that Humans puts own in the path of guidance by applying the wisdom and nature, revelation and the divine guidance and in this respect deserve to a guidance besides the previous guidance. In the hadith literature this type of guidance is known as specific guidance that God is personally responsible for this type of guidance. Morteza Sharif about the second aspect of the guidance says so: This type of guidance is correct and salvation and is dedicated to obedient believers and the believers who believe in Prophet. (Sharif Almorteza 1405, vol. 2, p. 224) In this regard, the Holy Quran says:” those who believe, and work righteousness,- their lord will guide them because of their faith: beneath them will flow rivers in gardens of bliss.”( YUNUS,9) And also says: “wherewith allah guideth all who seek his good pleasure to ways of peace and safety, and leadeth them out of darkness, by his will, unto the light,- guideth them to a path that is straight.”( AL-MAEDA,16) and:” the unbelievers say: "why is not a sign sent down to him from his lord?" say: "truly allah leaveth, to stray, whom he will; but he guideth to himself those who turn to him in penitence”( AL-RAD,27) Allameh Tabatabai about the difference between providing guidance through path and specific guidance says that the first type of the guidance is the work of prophets and saints and other directors but its effectiveness depends on God's permission. But the second guidance because of the manufacturing and creation directly related to God. (Tabatabai, 1417, vol 20, p 305) In the interpretation of Mafatih al-ghayb mentioned that: God has provided guidance to the believers and this guidance is in three ways: The first type is guidance through the accepting guidance. The second is guidance through the paradise. The third guidance is with thanks. (Fakhr Razi, 1420, vol. 6, p. 378) Fakhr Razi also expressed this matter from Abu Bakr Razi: God is Essentially self-existent from all directions and God's grace is the absolute and give bounty and grace to every kind of species to the extent that is appropriate and worthy for it and guides all in the path of perfection. (Motahari, revelation and prophecy, p. 7) Therefore, guidance through path and specific guidanc is dedicated to human. Providing path is done indirectly and through revelation with the permission of God. But specific guidance is done directly from God in the right of believers. Therefore God is the essential conductor and other guidance is by the permission of revelation. This monopoly may be for this purpose that guidance isn't only providing path but also guidance is bringing to destination and this is why both are done with the permission of Almighty God. And God's essential guidance does not conflict with Linking guidance to Holy Quran, prophets and other directors. Explaining that guidance in the Holy Quran is sometimes attributed to God

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And sometimes to other than God. Such as linking guidance to the messengers; “and we made them leaders, guiding (men) by our command, and we sent them inspiration to do good deeds, to establish regular prayers, and to practise regular charity; and they constantly served us (and us only).”( AL-ANBIYA,73) And guidance by Quran:” verily this qur'an doth guide to that which is most right (or stable), and giveth the glad tidings to the believers who work deeds of righteousness, that they shall have a magnificent reward;”( AL-ISRA,9);” a. l. r. a book which we have revealed unto thee, in order that thou mightest lead mankind out of the depths of darkness into light - by the leave of their lord - to the way of (him) the exalted in power, worthy of all praise!”( IBRAHIM,1); guidance by religion;” say: "verily, my lord hath guided me to a way that is straight,- a religion of right,- the path (trod) by abraham the true in faith, and he (certainly) joined not gods with allah."”( AL-ANAAM,161); Relating Guidance to God is a link to the authentic and essential conductor; But its relation to the others is a link to the aspects of guidance of the essential conductor not a link to the conductor other than glorified Allah. According to the Unity of Divine Acts, the world of being has only a single real agent and the effusion of existence and independent influence are restricted to the Holy Essence of the Almighty Truth. (Javadi Amoli, 1380, vol. 1, p. 480). If the conductor name of God placed in terms of tawhid (No God but Allah), It must be said that there is no conductor and guidance but God. In other words, all guidance belongs to God and the divine prophets merely act as representatives of God and Quran and other holy books are oral and written forms of Guidance of God. (Morata, 1999, p. 365). Therefore Almighty God that is essential conductor guide Human beings with developmental and legislative guidance. The spiritual Sirat From the other categories of the news that is related to the spiritual Sirat understood that there is a public crossing in the Day of Judgment that each and every soul has to pass over that. But there are two possibilities about the purpose of Sirat which everyone must pass through: 1- Its apparent meaning is a bridge or way as in the world. 2- The purpose of the spiritual Sirat is the embodiment of worldly Sirat. the Sirat that have chosen in the world is a manifestation of the spiritual Sirat which leads them to heaven or to hell. Imam Ali (peace be upon him) said: Beware that sins are like unruly horses on whom their riders have been placed and their reins have been let loose so that they would jump with them in Hell. Beware that piety is like trained horses on whom the riders have been placed with the reins in their hands, so that they would take the riders to Heaven.( Nahjul Balagha, Sermon 16) According to the words of Imam Ali (AS) ways of Heaven and Hell starts from this word.” verily, this is my way, leading straight: follow it: follow not (other) paths: they will scatter you about from his (great) path: thus doth he command you. that ye may be righteous.”( AL- ANAAM,153) The author of Eschatology in explaination of this verse says: Is it possible to

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consider Sirat as natural and physical ways like smooth and straight way against crooked and winding way? Certainly this Sirat is a spiritual path and it alludes to the unveiling and falling curtains. (Hosseini Tehrani, 1423, vol. 8, p. 103) Due to this fact it can be concluded that bridge of Sirat is a symbol of Humans's actions; We now need to see whether the spiritual Sirat is universal like the worldly Sirat or not? And What does universality means? Almighty Allah says in the Holy Quran: “not one of you but will pass over it: this is, with thy lord, a decree which must be accomplished; but we shall save those who guarded against evil, and we shall leave the wrong-doers therein, (humbled) to their knees.”( MARYAM,71-72) Here the meaning of "entry" is disputed. 1. The purpose of entering into hell is approaching it and not entering it and this quote is from the Ibn Masud and Hasan and Mukhtar Abu Qatada. (Suyuti, 1410, vol. 4, p. 281) 2. This means that everyone must be in hell. (Suyuti, 1410, vol. 4, p. 281) Allameh Tabatabai says: entry in this verse means the presence and proximity of the public to the fire. (Tabatabai, 1417, vol. 14, p. 92) So in the sense of “entry “the first meaning is acceptable therefore any believer don‟t entered in hell but they all cross the bridge safely and enter to the heaven. And this means is applicable to cross the Bridge of Sirat that extends across Hell. How people crossing the Sirat The people will cross it according to their deeds; Those people who had remained on the right path, that is, who had not deviated from the right way of truth, honesty and righteousness will, in the Hereafter too, pass securely and safely on the path over hell. Briefly speaking, they will cross that bridge in the same way in which they had crossed the path of their lives in the world. and one who passes various ways during their worldly life and follow the devil and his whims and seeking pleasure and lust will face difficulties passing the Sirat in the next world and will ultimately fall into Hell. Prophet Muhammad (peace be upon him) said that Crossing the Sirat Bridge depends on everybody's light. (Faiz Kashani, 1418, vol. 2, 1186) Some will cross it in the twinkling of an eye; some, like lightning; some, like a falling star; some, like a running horse. He who has very little light will creep facedown. His hands and feet will slip, and he will cling to it again. At long last, he will break free from it by creeping and creeping. (Ibn Babawayh Qomi, 1400, p. 177) one will be halted on this bridge and will be questioned.” "bring ye up", it shall be said, "the wrong-doers and their wives, and the things they worshipped; "besides allah, and lead them to the way to the (fierce) fire!; "but stop them, for they must be asked: "'what is the matter with you that ye help not each other?'"; nay, but that day they shall submit (to judgment);”( AS- SAAFFAT,22-26)” if it had been our will, we could surely have blotted out their eyes; then should they have run about groping for the path, but how could they have seen?”( YA-SEEN,66)

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so the passing of the people is dependent on their faith and deeds; Some at the beginning or the middle or the end of the bridge fell into Hell and some of them pass like lightning jumper. In general, If a person does not have the burden of sin and be unencumbered easily passes the bridge. Passes On the bidge of sirat Passes On the bidge of sirat is called al-„aqabat; Sheikh Mufid says: al-„Aqabat desinates the obligatory acts, the inquiry into their performance and the confrontation with them on the Day of Judgment. It does not mean mountains which exist on earth and which have to be ascended. They are acts which are likened to al-„aqabat for the reason that, just as a man finds it hard and exhausting to climb a mountainpass („aqabah), so also does he find the efforts which he makes to avoid shortcomings in his obedience to Allah, the Sublime. (Mufid, 1414, p. 119) Sheikh Saduq in his beliefs concerning Passes On the bidge of sirat writes that: these mountain- passes ('aqabat) have each a specific name; such as Aqba Salat (Prayers), Aqba Khums and Zakaat, Aqba Fasting, Aqba Hajj, Aqba Adl (Valley of Justice) and Aqba Haqq al-Naas (Valley of People‟s Rights) (Ibn Babawayh Qomi, 1414, p. 73). There are different viewpoints about the questions that briefly refer to some of them: First Pass:Mirsad (watch) The Holy Qur‟an says about this Pass:“ Most surely your Lord is watching” ( AL-FAJR,14) Shaikh Abbas Qummi states: “In interpretation of this verse, it is said that some people will be passing over Pul-e-Siraat in a manner that they will be clasping it by their hands. Others will be walking in a manner that one leg of theirs will be slipping and they will be taking help of their second leg, while the Angels will be standing on both sides. People will be falling into the fire of Hell like bats falling on the ground. The person who is fortunate to receive the mercy and blessings of Allah will pass over the bridge easily and will say, „All praise be to Allah, for verily He has completed my good deeds with His mercy and blessings and increased my reward. I thank Him that He, with His Beneficence and Kindness, gave me freedom when I had lost all hope.‟ “If a person has troubled someone with no fault of his, he will be imprisoned for five hundred years on this Pass, to the extent that his bones will break. If a person has usurped another‟s wealth, he will be imprisoned for forty years on this Pass before being thrown into the fire of Hell. It is narrated in traditions that in exchange for one usurped dirham, seven thousand accepted prayers of the usurper will be given to the person whose dirham he acquired.” Second Pass: Kindness, Trust and Love of the Ahlul Bayt Within the meaning of the verse :“but stop them, for they must be asked”( AS-SAAFFAT,24) it has been narrated from Imam Sadiq that Man, on the Day of Resurrection, did not walk a step unless it is asked about four things: of how his life has passed, how he spent his youth, Where and how he earned his money and spent it and the love of the Ahlul Bayt (Wilayah). (Faiz Kashani, 1415, vol. 1, p. 266; Ibn Babawayh Qomi, p. 8) In the holistic interpretation of the

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hadith states with little difference that:” Stop them so that to be questioned; No servant can pass the bridge of sirat Unless four things are asked of them; from the youth and springtime that how the youth is spent, and about his life that how has it done, and about his wealth that how has earned the wealth and how it is spent and about the love of the Ahlul Bayt (Wilayah). This hadith has also come with little difference in “Comprehensive interpretation” that he says:” Five things is questioned from youth and life and property and how to act what they knew and had knowledge of it and five from Love of the Ahlul Bayt. (Boroujerdi, 1366, vol. 5, p. 501) Within the meaning of the verse :“but stop them, for they must be asked”( AS-SAAFFAT,24) it has been narrated from the Prophet (PBUH) that says: “O Ali! Whoever denies your love will be stopped (from going further) over the bidge of sirat.” The love of Ali is surely the key to pass easily over this frightful bridge. (Muzaffar, 1377, vol. 2, p. 135) In the meaning of this verse great scholars of the Ahlul Sunnah, quote the Holy Prophet as saying: stop people at the bridge of t sirat and ask them about the Wilayat (Mastership) of „Ali ibne Abi Talib (as).” (Moghadas Ardabili, 2004, vol. 1, p. 144). The Prophet (peace be upon him) said: “Whenever the Day of Judgment occur, You and I and Gabriel sit on the sirat and nobody has the right of passage from sirat unless they have a transit sheet that his acquittal and release in which is registered because of your Wilayat.” (Ibn Babawayh Qomi, 1403, p. 36). Imam Ali ibn Husayn narrated from the Prophet that:” The love of Ahl al-Bayt in the seven macabre position is helpful to you; During death in the grave, During rising from the grave, When opening the book, In the investigation of account, When evaluating actions and in the crossing of the sirat.” (Qomi, p. 7) The name of this Aqba the love of Ahl al-Bayt(the Wilayat) (Taleghani, 1994, vol. 1, p. 345) Third Pass: Trust (Amanah), Maintaining womb relations (Silat al-Rahm), Prayers (Salat), Fasting, Hajj, Khums and Zakaat The Third station on this Pass are trust (Amanah) , Maintaining womb relations (Silat al-Rahm) and Prayers (Salat). (Faiz Kashani, 1418, vol. 2, p. 1185) In the Dor al-Mansur states that: Among other pass are trust (Amanah), Maintaining womb relations (Silat al-Rahm) and the God Almighty. (Suyuti, 1410, vol. 6, p. 348) At the beginning of the bridge, humans is stopped and ask about Arham (relatives) (father, mother, brother, sister). Someone who has cut ties in the first station will be interrogated. As In the Surah Nisa verse 1 the Lord says:” and be careful of (your duty to) allah, by whom you demand one of another (your rights), and (to) the ties of relationship; surely allah ever watches over you”. In a Hadith it is stated that the bidge of sirat is a bridge thinner than a hair, sharper than a sword and hotter than fire. It has three passes; the first one is trust (Amanah) and Maintaining womb relations (Silat al-Rahm), the second one is prayers (Salat) and the third one is the justice of the Lord of the Worlds. (Bahrani, 1416, vol. 5, p. 653. Qomi 1400, Page 176.Majlesi, Volume 33. Koleyni, 1362, vol 8, p 312. Majlesi, Haq Al Yaqin, Page 463)

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The Holy Prophet (PBUH) said that there are six action that are asked from the humans in the resurrection and they include: Prayers, Zakaat, Hajj, trust, and Maintaining womb relations (Silat al-Rahm) (Mufid, 1413, p 228. Majlesi, vol 65, p 379).A person will be stopped and questioned regarding the five daily prayers too; Fourth Pass: Cleanliness Cleanliness (Taharah) is another pass; Everyone who perform his ablution fully, crosses from the bidge of sirat like cloud. (Majlesi, vol. 73, p. 4. Qomi, 1362, vol. 1, p. 181) According to tradition “Sirat is thinner than a hair and sharper than a sword” and this refers to accuracy of the account and the investigation that questioned regarding actions and intentions of all Humans. Conclusion sirat a way to salvation which Includes developmental and legislative sirat. Sometimes in the definition of the legislative path cited the manifestations of the religion, Islam, the Prophet, Ali and the Imams PBUH that these are the aspects of the guidance of God Almighty. The purpose of man's creation is evolution and benefit from guidance through the sirat that necessity of this voluntary evolution is instability and crashes and error too that man with his free will chooses the right way or straying. God is the owner of this path and the only God guides to the truth and this guidance is divided to three ways of general developmental guidance, specific developmental guidance and reward and legislative guidance. General developmental guidance covers all creatures. Legislative guidance is specific to human beings and specific developmental guidance and rewards is special for those who have taken the path of legislative sirat then God help them. According to the Traditions there is a guidance that is called special guidance and it is beyond the guidance through reason and nature and directors to sirat. This kind of guidance is dedicated to those who with piety and obedience to God are worthy of this guidance and God himself has taken this type of guidance.

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