A series of moral, doctrinal, and social statements from the esteemed religious authority, Grand Ayatollah Shirazi, may his shadow remain (Words of Wisdom, episode number 28)
In the noble book al-Kāfī, there is a narration from Imam Ja'far al-Sadiq (peace be upon him) that, though brief in story, contains vast implications and numerous insights. The Imam relates that someone mentioned to the Prophet of Islam (peace be upon him and his family) a Muslim who had fallen gravely ill. The Prophet (PBUH) went to visit him with a group of his companions. When they reached the bedside of the man, he was in a coma. A coma is a kind of unconsciousness. If this state of unconsciousness occurs at the time of death and the moments leading up to it, the Holy Qur'an refers to it as "sakarah" (the stupor of death). This condition can last from a few moments to several hours, or even days. Whether short or long, it marks the transitional phase between this world and the Hereafter. During this period—which is often brief—the soul begins its journey from this world to the next.
At this moment of death’s throes, the Prophet (PBUH) reached the patient's bedside. As narrated, the Prophet said to the Angel of Death (Azrael) to leave the man and return his soul, as he wished to ask him a question. Azrael obeyed the Prophet’s command. The man regained consciousness, opened his eyes slightly, and out of respect, lifted his head somewhat toward the Prophet. The Prophet asked, “What do you see?” The man replied, “I see a great blackness and a great whiteness.” The Prophet asked, “Which of the two is closer to you?” The man answered, “The blackness.”
The Prophet then taught the man a short prayer and told him to recite it. The man murmured it and again fell unconscious. Once more, the Prophet requested Azrael to return the man’s soul so that he might speak with him a little more. The man regained consciousness again. The Prophet repeated his question: “What do you see?” The man said, “A great whiteness and a great blackness.” When the Prophet asked which was closer, the man replied, “The whiteness.” It became clear that through the prayer the Prophet had taught him, the blackness—the representation of his bad deeds—had receded.
This event, as narrated, is not unique to that individual. Something similar occurs to every human being, to greater or lesser degrees, at the time of death and the separation of the soul. At that moment, one’s deeds become manifest, appearing as masses of whiteness or blackness before them. If a person has done good—toward others, animals, or even inanimate objects—and engaged in righteous deeds such as furnishing a mosque or maintaining a religious center, all of these add to the whiteness of their record and expand the mass of good deeds. Conversely, if someone has committed wrong—usurping another’s property, unlawfully taking money, or any other form of injustice—these increase the darkness in their record, casting a shadow over their final moments. These negative actions manifest as horrifying dark masses during death.
What the noble Prophet (PBUH) showed his companions in this narration confirms this reality: all of our deeds are recorded, and we will witness them, starting from the very moments of the death's throes. Good deeds will appear as pleasant realities, while sins and injustices will manifest as terrifying forms, adding to one’s torment in the next world.
Though the narration focuses on the moments before death, the manifestation of deeds—good and bad—is not limited to that time. It marks the beginning of a long path. The whiteness and blackness seen at that moment are a summary reflection of our actions. From there, events in the grave, the intermediary realm (barzakh), the Day of Judgment, and ultimately in the afterlife—whether in Paradise or, God forbid, Hell—will all be based on the nature of our worldly actions.
The Manifestation of Deeds After Death
Human actions—including speech and behavior—become manifest in the Hereafter, starting from the moment of death. Numerous traditions confirm this reality. For instance, it is said in a narration from the infallibles (peace be upon them): “The grave is the container of deeds.” This means that the grave not only holds the body, but also contains one’s deeds. In the afterlife, nothing accompanies a person except their actions; everything else from this world is left behind. There are many similar narrations, including, “Man is buried and so are his deeds.”
As mentioned, such narrations are many. Interestingly, these meanings have also been reflected in some spiritual visions (kashf), including those narrated by the late Sheikh Abbas Qummi (may God have mercy on him). One such vision involves either himself or another individual, in which he saw a beautiful young man enter a grave. Soon after, a black dog approached and entered the grave. Moments later, the young man emerged from the grave, bloodied and wounded—clearly from a struggle with the dog. The beautiful youth symbolized the person’s good deeds, while the black dog represented his sins. In the end, the dog (evil deeds) overpowered the youth (good deeds), symbolizing the unfortunate spiritual outcome for that person.
From this, it is clear that one’s condition in both this world and the next is closely tied to their actions. Everything we do here accompanies us after death and shapes our eternal fate. Sometimes even small good deeds, which require little effort or cost, can become grand manifestations in the hereafter. Thus, it is wise to prepare a good provision in this world for the journey to the next, to secure a favorable state in the hereafter.
Good and Bad Deeds
As mentioned at the beginning, good and bad deeds appear as white and black masses at the time of death. The Prophet (PBUH) changed the fate of that man through a short prayer, removing the effects of his sins. Had it not been for the Prophet’s prayer, the man's sins would have accompanied him into the afterlife. But the Prophet’s intercession made him a recipient of God’s vast mercy and protected him from the consequences of his misdeeds.
In conclusion, our deeds accompany us in the Hereafter. As long as we have the opportunity in this worldly life, we must strive to atone for our sins. Regarding violations of others' rights (ḥaqq al-nās), which God has sworn never to forgive unless the aggrieved party forgives, we must seek forgiveness and settle our debts. As for the rights of God we have neglected, we must seek to rectify them. According to the Qur’an and the sayings of the infallibles, through sincere repentance and seeking forgiveness, one can benefit from God's infinite mercy and be protected from the painful consequences of sins in the hereafter.
May Almighty God grant all of us success in this vital matter.
And may God's blessings be upon our master Muhammad and his pure family.
