Death is a return of the branch to its root and the beginning of the soul’s ascent and elevation, not destruction, annihilation, or nonexistence. Remembrance of death and its effects on life are repeatedly emphasized in the words of the Amir al-Muminin Ali (AS) in Nahj al-Balagha, and understanding the meaning of death and its position is strongly stressed throughout numerous sermons and letters.
The Experience of Death
Death is a personal experience that leads to the severing of all connections, and the one who undergoes it cannot relate this experience to others. The true meaning of this term applies to living beings, such as humans or animals, and at times it is used metaphorically for an object that has lost its value-laden function; just as in Persian the word Fana (annihilation) is sometimes metaphorically used to mean nonexistence after existence.[1]
From the traditions it is understood that death is described as: a bridge of passage; removing one garment and putting on another; smelling a fragrant flower; glad tidings of everlasting blessing or the bite of a snake or scorpion and a warning of eternal punishment; the prison of the believer and the paradise of the unbeliever; the sleep of every night; a means of purification; and a transfer from one abode to another.
All these concepts are existential in nature and differ according to individuals. Therefore, the notion that a human being is annihilated by death is incorrect. The caravan of humanity is constantly on the move and will never be destroyed halfway along the path.
The Reality of Death from the Perspective of Imam Ali (AS)
One day, the Amir al-Muminin (AS) saw a man laughing during a funeral procession and said:
“It is as though death has been decreed for others and not for us, or as though some imagine that those who have died have merely gone on a short journey and will soon return. We bury them in their graves and consume their inheritance, as if we ourselves will live forever after them. Alas, we have forgotten every admonition”.[2]
Worldly life is a commodity that deceives a person, or the capital of those who have been deceived; but one who possesses sound understanding knows that it is a transient life. For this reason, such a person is not deluded by it, does not take it as capital, credit, or lasting possession, and does not place trust in it;[3] just as Imam Ali (AS), addressing warriors in one of his sermons, says:
“Indeed, death is swiftly pursuing you. Those who stand firm in battle and those who flee, none of them can escape the grasp of death. And indeed, the most honorable of deaths is being killed in the way of God”.[4]
Thus, we see that the Imam (AS) presents the reality of death as it truly is to the warriors and reminds them that no human being has the power to escape death, and that wherever and however one may be, death advances toward him.
Therefore, it is better for you to choose death yourself and select its finest and most beautiful form, martyrdom in the way of God, rather than waiting, seeking comfort and ease, and ultimately becoming the prey of death like a coward who has fallen asleep in his hiding hole.[5]
Imam Ali (AS) also speaks about the fact that the Angel of Death casts his shadow everywhere, while human beings are incapable of perceiving or sensing him. He says:
“Do you sense when the Angel of Death enters a house? And do you see him when he takes a soul? Even more so, how does he sometimes take the soul of a fetus in its mother’s womb? Does he enter the womb through some part of the body, or does he call the soul of the fetus from outside, and it responds by the permission of your Lord? Or is he already with it in the womb?!”.[6]
Certainly, the human soul is separated from the body by the Angel of Death, as is indicated in numerous verses of the Quran. Yet we are neither aware of his entering to take the soul nor of his departing, nor do we see him while he is engaged in taking the soul, even though he is one of God’s creatures. Angels like him are many, and we see none of them.
The Effects of Remembrance of Death from the Perspective of Nahj al-Balagha
In Nahj al-Balagha, remembrance of death is presented as an educational and awakening factor that leads to asceticism toward worldly life, reform of individual behavior, strengthening of piety, and a conscious preparedness for life in the Hereafter.
1. Removing Heedlessness and Promoting Awareness
Among the effects of remembrance of death is liberation from heedlessness and attaining alertness to the important realities around us. In fact, we human beings fear remembering death, fall prey to the deception of the world, and become absorbed in play and distraction, even though we were created for the Hereafter.
While loving the worldly life in which we now reside. We should never forget that our lives consist of counted breaths; when a breath passes, a portion of our life is diminished and we take a step closer to death.
In this regard, Imam Ali (AS) says:
“Be aware! By God, the remembrance of death restrains me from jesting and futile deeds”.[7]
I constantly keep death before my eyes, for it is a law governing all creation, with no appointed date and no exception. I also know that death is the end of all amusements. I never forget it and remember it morning and evening.[8]
Remember death, for it will leave nothing for you. When it seizes you, seek refuge in God from falling into ugliness and evil, ask Him for guidance, obey Him in word and deed, and give thanks for His boundless blessings, for He alone is the Guide, the Giver, and the Savior.[9]
Imam Ali (AS) also says:
“Be alert! Remember death, the destroyer of pleasures, the shatterer of desires, and the cutter-off of hopes, at the time you resolve to commit ugly deeds”.[10]
In this eloquent sermon, the Imam (AS) points out that remembrance of death is among the most important factors in awakening human beings, and he refers to death under three descriptions:
First: The destroyer of pleasures. Many people toil for a lifetime to provide every means of comfort, enjoyment, and pleasure, precisely at a time when the signs of death appear in the form of various illnesses. It has also often been observed that gatherings of enjoyment are suddenly transformed into scenes of mourning by a single incident. Remarkably, there is no guarantee for anyone against such dangers.
Second: The strangler of desires. Death, this very death that has no fixed time and is in no way predictable, can, at the very moment a person is savoring the cup of desire and gratification, seize his throat and bring everything to an end.
Third: The cutter-off of hopes. Human hopes are so extensive that they never truly end; rather, as life passes, they sometimes expand further, like shadows that grow longer near sunset. The only thing that cuts off hopes is death.
These expressions are so forceful and warning that they affect everyone. Notably, he says: “Remember death at the moment you rush toward vile actions”.
The term musawarah in the words of the Amir al-Muminin (AS) indicates that ugliness can be so dazzling and the carnal soul so adorns it that a person attacks it like a predatory animal leaping upon its prey. At that very moment, remembrance of death can act as a restraining force.[11]
2. Asceticism and Detachment from the World
Neglect of death makes the world appear beautiful and valuable in a person’s eyes and causes him to become deeply infatuated with it. In this state, reason is deprived of grasping a reality such as death, and the heedless person spares no effort in pursuing carnal desires and does not relent.
By contrast, remembrance of death removes love of the world, calls a person to moderation and chastity, restrains excessive exploitation of blessings, and directs human contentment away from the world.[12]
In this regard, Imam Ali (AS) says:
“Whoever remembers death frequently is content with little in this world”.[13]
3. Readiness for Death and Eternal Life
Everyone knows that no specific date is outwardly fixed for the end of a human life, and at any moment, due to external events, whether individual or collective, or internal occurrences such as sudden illnesses, a person may depart from this world.
Unfortunately, many know and witness this reality yet remain heedless of it. At times, they attend memorial ceremonies for departed loved ones, reflect briefly, and perhaps make decisions to prepare for this journey; but once they leave the ceremony, they consign death to forgetfulness.
In this regard, Imam Ali (AS) says to his son, Imam Hasan (AS):
“My son! Remember death often … so that when you meet death, you are fully prepared, strengthen your resolve, and keep your belt fastened, lest it come suddenly and overpower you”.[14]
As we see, in this testament the Imam (AS) warns his son and emphasizes remembrance of death and being ready to welcome it, and not being deceived by the actions of world-seekers. He also stresses not to forget this definite and objective reality, to prepare for receiving death, and to fear being taken by surprise and departing the world without readiness.
Thus, when you imagine your lifeless body at the moment of death, your heart becomes filled with humility and submissiveness; you turn toward your Creator and engage in effort and action for the Hereafter,[15] and this is the best effect and outcome of remembering death.
Conclusion
Death is the separation of the soul from the body and the counterpart of life. A precise view of death and awareness of its reality leads us not to regard death as annihilation and nonexistence, but to know it as a bridge for passage and arrival at eternal, otherworldly life. Worldly life is arranged solely to prepare for this otherworldly felicity.
Examining and explaining death-awareness and its effects on life from the perspective of Nahj al-Balagha shows that removing heedlessness and promoting awareness, asceticism and detachment from the world, and readiness for death and eternal life are among the effects of remembrance of death in human life.
Notes
[1] . Hosseini Dashti, Maarif wa Maarif, vol.5, p.293.
[2] . Arusi Hoveyzi, Tafsir Nur al-Thaqalayn, vol.3, p.428.
[3] . Modarresi, Translation of Tafsir al-Hidayah, vol.1, p.667.
[4] . Sharif al-Radi, Nahj al-Balagha, Sermon 123.
[5] . Jafari, A Glimpse of Nahj al-Balagha, vol.2, p.292.
[6] . Sharif al-Radi, Nahj al-Balagha, Sermon 112.
[7] . Sharif al-Radi, Nahj al-Balagha, Sermon 84.
[8] . Jafari, A Glimpse of Nahj al-Balagha, vol.2, p.75.
[9] . Mugniyah, In the Shade of Nahj al-Balagha, vol.2, p.428.
[10] . Sharif al-Radi, Nahj al-Balagha, Sermon 99.
[11] . Makarim Shirazi, The Message of Imam Amir al-Muminin (AS), vol.4, pp. 349–351.
[12] . Masi, Remembrance from the Perspective of the Quran and the Sunnah, p.185.
[13] . Sharif al-Radi, Nahj al-Balagha, Wisdom 349.
[14] . Sharif al-Radi, Nahj al-Balagha, Letter 31.
[15] . Mugniyah, In the Shade of Nahj al-Balagha, vol.5, p.234.
References
- Arusi Hoveyzi, Abd Ali ibn Jomeh. Tafsir Nur al-Thaqalayn. Qom: Esmailiyan Publications, 1415 AH.
- Hosseini Dashti, Mostafa. Maarif wa Maarif (Comprehensive Islamic Encyclopedia). Tehran: Arayeh Cultural Institute, 1385.
- Jafari, Muhammad Mahdi. A Glimpse of Nahj al-Balagha. Tehran: Ministry of Culture and Islamic Guidance, 1380.
- Makarim Shirazi, Naser. The Message of Imam Amir al-Muminin (AS). Tehran: Dar al-Kutub al-Islamiyyah Publications, 1375.
- Masi, Ali. Remembrance from the Perspective of the Quran and the Sunnah. Qom: Shakouri Publications, 1384 AH.
- Modarresi, Muhammad Taqi. Translation of Tafsir al-Hidayah. Translated by Ahmad Aram. Mashhad: Astan Quds Razavi Islamic Research Foundation Publications, 1377.
- Mugniyah, Muhammad Jawad. In the Shade of Nahj al-Balagha. Qom: Dar al-Kitab al-Islami Institute, 1387.
- Sharif al-Radi, Muhammad ibn Hussain. Nahj al-Balagha. Edited by Subhi Salih. Qom: Dar al-Hijrah, 1414 AH.
Source of the article | Adapted from:
Shojai, Sepideh. “Remembrance of Death and Its Effects on Life from the Perspective of Nahj al-Balagha”. Ayin-e Alawi Quarterly, No.1, 1400 AH, pp. 96–106.
