of Nokounam, (Session 1358)
The Holy Qurn, like a radiant lamp, illuminates the path of truth for humanity and speaks within its verses about the secrets of existence and divine knowledge. One of the profound Qurnic concepts is As-Sah (the Hour), which in verse 187 of Surah Al-Arf is addressed with deep and meaningful expression concerning the question of its timing. This concept, which at first glance refers to individual death, holds a subtle yet distinct relationship with the notions of death and Resurrection. In this treatise, relying upon the verses of the Holy Qurn and scholarly analyses, we have endeavoured to explore the reality of As-Sah, its distinction from death and Resurrection, as well as its spiritual and ethical messages. The aim is to elucidate these teachings in a clear and dignified language, such that like a heavenly breeze, they gently soothe the readers soul and invite reflection upon the reality of death and preparation for it.
They ask you about the Hour: When will its appointed time be? Say, The knowledge thereof is with my Lord alone; none can reveal it at its time except Him. It lies heavily upon the heavens and the earth. It will not come upon you except suddenly. They ask you as if you were well informed of it. Say, The knowledge thereof is with Allah alone, but most people do not know.
(Surah Al-Arf, 7:187)
This verse, with eloquent wording, emphasises the unknown nature of the timing of As-Sah. As-Sah, which in this context refers to individual death or minor Resurrection, is a moment that exists solely within divine knowledge. The Holy Prophet (peace be upon him) is commanded to truthfully declare his ignorance regarding this question and to attribute its knowledge solely to God.
As-Sah, described in the Holy Qurn as a transient and sudden moment, is attributed with distinct characteristics:
One of the salient points in this verse is the distinction among the three concepts of death, As-Sah, and Resurrection. Death, in a general sense, encompasses all types of cessation of worldly life, whether peaceful or distressful. As-Sah, however, refers specifically to the peaceful and painless death of the believers, which occurs as swiftly as the blink of an eye and with gentleness. Resurrection is the stage that follows the intermediate state (Barzakh), entailing the reckoning of deeds and divine recompense. This distinction, like a guiding light in darkness, clarifies the precise understanding of Qurnic verses.
To further elucidate this distinction, we refer to another Qurnic verse:
Say, Have you considered: if the punishment of Allah should come to you or the Hour should come to you
(Surah Al-Anm, 6:47)
In this verse, As-Sah is set in opposition to punishment. Punishment here denotes the harsh and painful death of disbelievers, whereas As-Sah signifies the peaceful and pleasant death of believers. This difference manifests the influence of faith upon the nature of death.
The death of the believer is like a heavenly breezepleasant and painless. The Holy Qurn describes this moment as follows:
And the command of the Hour is nothing but like a glance of the eye or even nearer.
(Surah An-Najm, 53:46)
This simile emphasises the swiftness and ease of the believers death. Due to the believers connection with divine truth, their death is tranquil and resembles the inhalation of a fragrant flower, transferring the soul to the intermediate realm (Barzakh). This death is the most delightful experience of the believers life, as one religious scholar stated: The believer departs from this world like a flower inhaling its fragrance, unaware of their transition.
In contrast, the death of disbelievers is accompanied by pain and torment. The Holy Qurn states:
Until, when they see that which they were promisedeither the punishment or the Hour
(Surah Al-Hajj, 22:1)
Punishment refers to the harsh and painful death of disbelievers, often described as agonising. This death results from sinfulness and estrangement from divine truth. The disbeliever departs this world with hardship and suffering, as a poet has remarked: A thousand worldly pleasures are not worth the bitterness of dying with agony.
Resurrection is the stage following the intermediate state, dedicated to the reckoning of deeds and divine recompense. The Holy Qurn says:
Indeed, they will be paid their wages in full on the Day of Resurrection.
(Surah Al-Jthiyah, 45:28)
Resurrection is the day on which humans face the complete consequences of their actions. This stage differs from death and As-Sah and is devoted to judgement, accounting, and reward or punishment. Numerous Qurnic verses, including:
And whoever turns away from itthen indeed, he will bear on the Day of Resurrection a burden.
(Surah Al-Muminn, 23:102)
underline human responsibility for their deeds. Resurrection, like a just tribunal, confronts humans with the reality of their actions.
The Holy Qurn employs the term As-Sah in 48 instances and Yawm al-Qiymah (Day of Resurrection) in 70. This statistical difference underscores the semantic distinction between these two concepts. As-Sah relates to the moment of individual death in this world, while Resurrection pertains to the hereafter and the reckoning of deeds.
Certain interpretations mistakenly equate As-Sah and Resurrection. This misunderstanding arises from insufficient attention to Qurnic semantics. Religious scholarship, emphasising the distinction among these concepts, insists upon the careful and profound study of Qurnic verses. As-Sah is the moment of individual deathpeaceful for believers and harsh for disbelieverswhereas Resurrection is a subsequent stage after Barzakh dedicated to the judgment of deeds.
The suddenness of As-Sah, as a divine warning, calls humanity to constant readiness for death. The Holy Qurn states:
And what can make you know? Perhaps the Hour is near.
(Surah Al-Araf, 7:187)
This verse summons humans to live consciously and responsibly. The believer, through faith and righteous deeds, prepares for the moment of death and is thus safeguarded from its torment and hardship.
One religious scholar described the death of his mother as follows: My mother, who spent a lifetime in worship and remembrance of God, held a prayer bead of clay in her hand at the moment of death. After performing the dawn prayer, she transitioned to the realm of Barzakh with unparalleled tranquillity. She repeatedly prayed: O God, purify me and bury me. This death was like a heavenly breezepleasant and painless. This account demonstrates the impact of faith on the quality of death.
In contrast, the death of disbelievers is accompanied by hardship and suffering. Some, due to sin and injustice, depart this world with such difficulty as if their skin were being torn off. This difference, like a mirror, reflects the truth of human deeds.
Death, as a gateway to Barzakh, confronts humanity with the reality of their deeds. The believer, fortified by faith and righteous actions, passes through this gateway with tranquillity and certainty, whereas the disbeliever faces torment and hardship. This truth invites reflection on ones deeds and preparation for the moment of death.
Verse 187 of Surah Al-Arf elucidates, with profound and meaningful expression, the reality of As-Sah as the moment of individual death. Emphasising its unknown timing, suddenness, and cosmic gravity, this verse invites humans to reflect upon the reality of death and prepare for it. The distinction among death, As-Sah, and Resurrection, like a guiding light, clarifies the precise understanding of Qurnic teachings. As-Sah is the peaceful and pleasant death of believers, like a heavenly breeze, transferring the soul to Barzakh. Conversely, the death of disbelievers involves torment and hardship as a consequence of estrangement from divine truth. Resurrection, however, is the stage dedicated to reckoning and divine recompense. This treatise, relying on the Qurnic verses and scholarly analyses, has endeavoured to present these teachings in a clear and dignified language to the reader.
Under the supervision of Sadegh Khademi
O Allah, bless Muhammad and the family of Muhammad.
