101-H: Surah Qari'ah - MIZAN

What is the base of the acceptance of good deeds?done

After all destruction, there will be Judgment based on the scales, i.e., Mizan with good or bad deeds. It doesn't mean how many good deeds( size, quantity) you have done, but it depends on acts with 1-sincere intension and 2-rightful sources.

Al-Mufradat fi Gharib al-Quran (Arabic: المفردات في غريب القرآن

Al-Mufradat fi Gharib al-Quran (Arabic: المفردات في غريب القرآن) is a dictionary of Qur'anic terms by 11th-century Sunni Islamic scholar Al-Raghib al-Isfahani. Qarib (in Arabic and in Persian: قريب, romanized: qarīb) means near or familiar. Gharib (Arabic and Persian: romanized: ğarīb- غريب), written differently, means strange or stranger. عجیب Although the pronunciation of the two words vary slightly, the difference is often imperceptible. Both are commonly transliterated into English as "gharib".غريب, Al-Mufradat fi Gharib al-Quran meaning عجیب قرآن میں الفاظ

good deeds like mountains in their accounts, but the Almighty Allah would disperse them as particles of dust

The Messenger of Allah (S) also said: "On Judgment Day, a group would be brought having huge good deeds like mountains in their accounts, but the Almighty Allah would disperse them as particles of dust, and they would be taken to Hell." Salman asked: "O Messenger of Allah (S), who would these people be?" He replied: "They were of those who prayed, fasted, and remained awake all night in prayers, but when unlawful things were presented to them, they simply pounced on it." 16 ''قیامت کے دن ایک گروہ لایا جائے گا جس کے حساب کتاب میں پہاڑوں جیسی بڑی نیکیاں ہوں گی، لیکن اللہ تعالیٰ انہیں خاک کے ذرّوں کی طرح منتشر کر دے گا اور انہیں جہنم میں لے جایا جائے گا۔'' سلمان نے پوچھا: یا رسول اللہ (ص) یہ کون لوگ ہوں گے؟ اس نے جواب دیا: "وہ ان لوگوں میں سے تھے جنہوں نے نماز پڑھی، روزہ رکھا اور رات بھر جاگتے رہے، لیکن جب ان کے سامنے حرام چیزیں پیش کی گئیں تو وہ اس پر جھپٹ پڑے۔" 16

who is poor?"

The Messenger of Allah (S) asked his companions: "Do you know who is poor?" They replied: "It is one among us who neither has any money nor any goods." The Messenger of Allah said: "The real poor one among my followers would come on Judgment Day with prayers, fasts and Zakat, while there would be some who have defamed others, accused some of the fornication, usurped others' property, killed someone, and thrashed some; thus the good deeds of that first man would be taken and transferred to these sinners; if the good deeds would be depleted, but some claimants would still be there, then the sins of the claimants would be transferred to him, and he would be thrown into Hell." 17 رسول اللہ (ص) نے اپنے اصحاب سے پوچھا: "جانتے ہو غریب کون ہے؟" انہوں نے جواب دیا: یہ ہم میں سے کوئی ہے جس کے پاس نہ پیسہ ہے اور نہ کوئی سامان۔ اللہ کے رسول نے فرمایا: ''میری امت میں سے حقیقی مسکین قیامت کے دن نماز، روزے اور زکوٰۃ لے کر آئے گا، جب کہ کچھ ایسے ہوں گے جنہوں نے دوسروں کی عیب جوئی کی ہو، کسی پر زنا کا الزام لگایا ہو، کسی کا مال غصب کیا ہو، کسی کو قتل کیا ہو، کسی کو مارا پیٹا ہو۔ اس پہلے آدمی کی نیکیاں لے کر ان گنہگاروں کی طرف منتقل ہو جائیں گی، اگر نیکیاں ختم ہو جائیں گی، لیکن کچھ دعویدار پھر بھی موجود ہوں گے، تو دعویداروں کے گناہ اس کی طرف منتقل ہو جائیں گے، اور اسے جہنم میں ڈال دیا جائے گا۔ .

The Various Occasions Related to Hadith al Thaqalayn. https://www.al-islam.org/hadith-al-thaqalayn/various-occasions-related-hadith-al-thaqalayn

The Various Occasions Related to Hadith al Thaqalayn. The various narrations of Hadith al-Thaqalayn also indicate the occasion on which the Prophet (S) proclaimed it publicly. 'Allamah 'Abd al-Aziz Tabataba'i, who has studied the various narrations of Hadith al-Thaqalayn as recorded by multiple traditionists, mentions four occasions on which the Prophet (S) proclaimed it publicly. 1-At 'Arafat Al-Tirmidhi in his Sunan (v, 662, no. 3786) records the following tradition عن جابر بن عبدالله قال: رأيت رسول الله صلى الله عليه وسلم في حجته يوم عرفة وهو على ناقته القصواء فسمعته يقول: ((يا أيها الناس, إني تارك فيكم ما إن أخذتم به لن تضلوا: كتاب الله وعترتي أهل بيتي)). ....Jabir ibn 'Abd Allah said: "I saw the Messenger of Allah - upon whom be God's peace and benedictions - in the course of his hajj pilgrimage on the day of 'Arafah. The Prophet (S) was seated on his camel, al-Qaswa', and was delivering a sermon. I heard him say: 'O people, I am leaving that which you shall never go astray if you hold on to the Book of Allah and my kindred, my household." "میں نے عرفہ کے دن رسول اللہ صلی اللہ علیہ وسلم کو حج کے دوران دیکھا۔ پیغمبر اکرم (ص) اپنی اونٹنی القصویٰ پر بیٹھے ہوئے تھے اور خطبہ دے رہے تھے۔ میں نے اسے کہتے سنا: ''اے لوگو میں وہ چیز چھوڑ رہا ہوں جسے تم کبھی گمراہ نہ ہو گے اگر تم اللہ کی کتاب اور میرے اہل و عیال کو تھامے رہو گے۔'' 2-At Ghadir Khumm Al-Nasa'i in his al-Sunan al-kubra, 96, No. 79, records the following tradition in the chapter "Khasa'is 'Ali": أخبرنا محمد بن المنثى, قال: حدثنا يحيي بن حماد, قال: حدثنا أبو عوانة, عن سليمان, قال: حدثنا حبيب بن أبي ثابت, عن أبي الطفيل, عن زيد بن أرقام, قال: لما رجع رسول الله صلى الله عليه وسلم عن حجة الوداع ونزل غدير خم أمر بدوحات فقممن, فقال : كأني دعيت فأجبت، وإني قد تركت فيكم الثقلين, أحدهما أكبر من الآخر: كتاب الله وعترتي أهل بيتي, فانظروا كيف تخلفوني فيهما؟ فإنهما لن يفترقا حتى يردا علي االحوض، ثم قال: إن الله مولاي وأنا ولي كل مؤمن، ثم أخذ بيد علي فقال: من كنت وليه فهذا وليه، اللهم وال من والاه وعاد من عاداه. فقلت لزيد: سمعته من رسول الله صلى الله عليه وسلم؟! فقال: ما كان في الدوحات أحد إلا راه بعينيه وسمعته بأذنيه. "When the Messenger of Allah (S) returned from the last hajj and came down at Ghadir Khumm... "Then he declared: 'I am about to answer the call (of death). Verily, I have left two precious things (thaqalayn) among you, one of which is greater than the other: the Book of God and my 'Itrah, my Ahlul Bayt. So watch out how you treat them after me. For, indeed, they will never separate until they return to me by the side of the Pond.' Then he said, 'Verily, God is my master (mawlaya) and I am the wali of every believer.' Then he took 'Ali's hand and declared, 'To whomever, I am his wali, this one is also his wali. My God, befriend whoever befriends him and be hostile to whoever is hostile to him.'" پھر ان نے اعلان کیا کہ میں (موت کی) پکار کا جواب دینے والا ہوں، بے شک میں نے تم میں دو قیمتی چیزیں چھوڑی ہیں، جن میں سے ایک دوسری سے بڑی ہے: کتاب خدا اور میرا عترت۔ میرے اہل بیت۔ تو دیکھو میرے بعد تم ان کے ساتھ کیسا سلوک کرتے ہو۔ کیونکہ، وہ اس وقت تک کبھی الگ نہیں ہوں گے جب تک کہ وہ تالاب کے کنارے میرے پاس واپس نہ آجائیں۔' پھر فرمایا کہ بے شک اللہ میرا مولا (مولا) ہے اور میں ہر مومن کا ولی ہوں۔ پھر علی کا ہاتھ پکڑ کر اعلان کیا کہ جس کا میں ولی ہوں یہ بھی اس کا ولی ہے۔ اے میرے خدا، جو اس سے دوستی کرے اس سے دوستی رکھ اور جو اس سے دشمنی رکھے اس سے دشمنی رکھ''۔ Abu al-Tufayl says: "I said to Zayd, 'Did you hear it from the Prophet(S)?' He replied, 'There was no one in the caravan who did not see it with his eyes and hear it with his ears,'" 3-In the Mosque of Madinah Ibn 'Atiyyah in the introduction of his tafsir, al-Muharrar al-wajiz, i, 34 records the following narration: وروي عنه عليه السلام أنه قال في آخر خطبة خطبها وهو مريض: أيها الناس, إني تارك فيكم الثقلين, إنه لن تعمى أبصركم ولن تضل قلوبكم ولن تزل اقدامكم ولن تقصر أيديكم: كتاب الله سبب بينكم وبينه, طرفه بيده وطرفه بأيديكم, فاعلموا بمحكمه وآمنوا بمتشابهه وأحلوا حلاله وحرموا حرامه, ألا وعترتي وأهل بيتي هو الثقل الآخر, فلا تسبقوهم فتهلكوا. ...It is narrated that he (i.e., the Prophet) - upon whom be peace - said in the last sermon that he delivered during his illness: "O people, I leave behind two precious things (thaqalayn) amongst you...: the Book of God - which is a rope between Him and you, whose one end is in His hand and whose other end is in your hands so act according to its muhkamat and believe in its mutashabihat(similar); consider as lawful that which it regards as lawful and consider as forbidden that which it regards as unlawful - and my 'Itrah and my Ahlul Bayt, who are the second thaql. So don't outstrip them (fa la tasbiquhum), for then you shall perish." ''اے لوگو، میں تم میں دو قیمتی چیزیں چھوڑے جا رہا ہوں: کتاب خدا جو اس کے اور تمہارے درمیان ایک رسی ہے، جس کا ایک سرا اس کے ہاتھ میں ہے اور دوسرا سرا تمہارے ہاتھ میں ہے، لہٰذا اس پر عمل کرو۔ اس کے حکم کے مطابق اور اس کی متشابہات پر ایمان لائے، جس چیز کو وہ حلال سمجھے اسے حلال سمجھے اور جسے وہ حرام سمجھے اسے حرام سمجھے۔ اور میرا عترت اور میرے اہل بیت جو دوسرے ثقل ہیں۔ پس تم ان سے آگے نہ بڑھو (ف لا تسبیقھم) ورنہ تم ہلاک ہو جاؤ گے۔" 4-In the Prophet's Chamber During His Last Illness Ibn Abi Shaybah, as cited by Al-'Isami in Simt al-nujum al-awali, ii, 502, no. 136, has narrated the following tradition: أخرج الحافظ ابن أبي شيبة أن النبي صلى الله عليه وسلم قال في مرض موته, أيها الناس, يوشك أن أقبض قبضا سريعا فينطلق بي، وقد قدّمت إليكم القول معذرةً إليكم، ألا إني مخلّف فيكم الثقلين: كتاب الله عزّ وجل وعترتي. ثم أخذ بيد علي فرفعها فقال: هذا علي مع القرآن والقرآن مع علي، لا يفترقان حتى يردا عليَّ الحوض فأسألهما ما خلفت فيهما. The Messenger of Allah (S) said during his last illness: "Soon, I am going to pass away, and I have extended to you my plea of excuse. Lo, verily I leave behind amongst you two precious things: the Book of Allah, the Almighty and the Glorious, and my kindred ('Itrah)." Then he took 'Ali's hand and raised it, saying, "This 'Ali is with the Qur'an, and the Qur'an is with 'Ali. The two will not separate until they return to me by the Pond. Then I will ask the two as to how they were treated after me." عنقریب میرا انتقال ہونے والا ہے اور میں نے اپنی عذر کی درخواست آپ کے سامنے پیش کر دی ہے، دیکھو میں تمہارے درمیان دو قیمتی چیزیں چھوڑے جا رہا ہوں: کتاب اللہ، قادرِ مطلق، اور میری قرابت۔ )" پھر اس نے علی کا ہاتھ پکڑ کر اٹھایا اور کہا کہ یہ علی قرآن کے ساتھ ہے اور قرآن علی کے ساتھ ہے، دونوں اس وقت تک جدا نہیں ہوں گے جب تک کہ وہ تالاب کے کنارے میرے پاس واپس نہ آئیں۔ پھر میں ان دونوں سے پوچھوں گا کہ میرے بعد ان کے ساتھ کیسا سلوک کیا گیا۔

The accounting of the rights of people on Judgment Day is complicated8/31

The accounting of the rights of people on Judgment Day is complicated This problem can be solved only in one of the two ways: 1-The first is that the good deeds of the debtor can be swapped with those of the creditor to compensate for that which he had usurped in the world 2. The next option is that if the debtor does not have any good deeds in his account, an equal quantum of sins may be transferred from the creditor's account to the debtor's scroll of deeds as compensation. The Messenger of Allah (S) said: "A person would be brought before the Almighty Allah on Judgment Day for accounting, and the scroll of deeds would be handed to him. He would not find his good deeds in it when he looks at it. He would say: O Lord, this is not my scroll of deeds since I cannot see my good deeds. He would be told: Your Lord neither makes a mistake nor does He forget anything. Your good deeds are transferred to persons whose backbiting you committed. After that, another person would be presented for accounting, and his scroll of deeds would be handed to him. When he looks at it, he would find it contains many worship acts that he had never performed. He would say: O Lord, this is not my scroll of deeds since it records good deeds that I have never performed. He would be told: Since so-and-so backbited about you, in exchange, We transferred his good deeds to your account." 15 "قیامت کے دن اللہ تعالیٰ کے سامنے ایک شخص کو حساب کتاب کے لیے پیش کیا جائے گا اور اس کے ہاتھ میں نامہ اعمال دیا جائے گا، جب وہ اسے دیکھے گا تو اس میں اپنی نیکیاں نہ پائے گا، وہ کہے گا: اے رب! یہ میرا نامہ اعمال نہیں ہے کیونکہ میں اپنی نیکیاں نہیں دیکھ سکتا، اس سے کہا جائے گا: تیرا رب نہ تو غلطی کرتا ہے اور نہ بھولتا ہے، تیری نیکیاں ان لوگوں تک پہنچ جاتی ہیں جن کی تو نے غیبت کی، اس کے بعد دوسرا شخص ہوگا۔ حساب کتاب کے لیے پیش کیا جائے گا اور اس کے نامہ اعمال اس کے حوالے کر دیے جائیں گے، جب وہ اسے دیکھے گا تو اس میں بہت سی عبادتیں ہیں جو اس نے کبھی ادا نہیں کی ہوں گی، وہ کہے گا: اے رب یہ میرے اعمال کا نامہ نہیں ہے۔ اس میں وہ نیکیاں لکھی جاتی ہیں جو میں نے کبھی نہیں کیں، اس سے کہا جائے گا: جب فلاں نے تیرے بارے میں غیبت کی تو ہم نے اس کی نیکیاں تیرے کھاتے میں ڈال دیں۔

A man asked Amirul Momineen (as):09/07

A man asked Amirul Momineen (as): "How would the Almighty Allah take account of the people while they would be so numerous?" He replied: "He does so just as He conveys their sustenance to them." He asked: "How would he take their accounts while they do not see Him?" He replied: "He does so just as He conveys their sustenance to them, while they do not see Him." 20"اللہ تعالیٰ لوگوں کا حساب کیسے لے گا جب کہ وہ اتنے زیادہ ہوں گے؟" اس نے جواب دیا: "وہ ایسا کرتا ہے جیسا کہ وہ ان کا رزق ان تک پہنچاتا ہے۔" اس نے پوچھا: "وہ ان کا حساب کیسے لے گا جب کہ وہ اسے نہیں دیکھتے؟" اس نے جواب دیا: "وہ ایسا کرتا ہے جیسا کہ وہ ان کا رزق ان تک پہنچاتا ہے، جب کہ وہ اسے نہیں دیکھتے T

What are the Deciding Factors in the Weighing the Good Deeds?پیمانہ

(According to a tradition, commenting on the phrase '1-there is no god, but Allah.' 2- the Holy Prophet (S) said: "It points to the Oneness of Allah, and Allah accepts no action without it. It is the word of virtue by which the scales of deeds will be weighed heavily on the Day of judgment." 4 note: what happenned to people like Mother tressa .... answer is below 3-In another tradition, from Hazrat Ali (as) about the attestation to the Oneness of Allah and the prophecy of the Holy Prophet (S), he has said: "The scales by which deeds are measured without these two are light and heavy with them. 5 So we conclude that if one has faith in Allah's oneness (SWT) and the prophecy of the Holy Prophet (S), will have the heavy scales on the Day of Judgment, And without them will be the cause to have a lighter one. 4.Nuruth Thaqalayn. vol. 5, p. 659, tradition 12. 5.Nur-uth- Thaqalayn, vol. 5, p. 659, tradition 8. "راغب" "مفردات " میںکہتاہے : " قرآن مجید میں میزان کبھی تو مفرد کی صورت میں آیا ہے اور کبھی جمع کی صورت میں ، پہلی صورت میں اس کے لیے آیاہے جو حساب کرتا ہے یعنی خدائے یکتا، اور دوسری صورت میں ان کے لیے ہے جن کا حساب ہوگا۔ بعض مفسرین نے یہ بھی کہا ہے کہ موازین " موزون" کی جمع ہے ، یعنی وہ عمل جس کا وزن کرتے ہیں ۔ اس بناء پر موازین کا ہلکا یابھاری ہونا خود اعمال کے ہلکا اور بھاری ہونے کے معنی میں ہے ، نہ کہ تراز ووٴں کے ہلکا اور بھاری ہونے کے م

"In the Holy Qur'an, Mizan is sometimes used in the singular and sometimes in the plural form.

- Raqib cites in Mufradat: "In the Holy Qur'an, Mizan is sometimes used in the singular and sometimes in the plural form. The singular refers to the One Who reckons- حساب , the Lord, and the plural form refers to those who are reckoned with." "راغب" "مفردات " میںکہتاہے : " قرآن مجید میں میزان کبھی تو مفرد کی صورت میں آیا ہے اور کبھی جمع کی صورت میں ، پہلی صورت میں اس کے لیے آیاہے جو حساب کرتا ہے یعنی خدائے یکتا، اور دوسری صورت میں ان کے لیے ہے جن کا حساب ہو - The term mawazin in its plural form shows that the saints of Allah and the divine laws are individually separate scales of measurement. اصطلاح موازن اپنی جمع شکل میں ظاہر کرتی ہے کہ اللہ کے اولیاء اور احکام الٰہی انفرادی طور پر پیمائش کے الگ الگ پیمانے ہیں۔ Otherwise, the variety of the form and kind of Man's attributes and deeds demand different means of measurement. بصورت دیگر انسان کے صفات اور اعمال کی شکل و صورت مختلف طریقوں کا تقاضا کرتی ہے۔ -Undoubtedly, the values of good-doers deeds are not the same. On the contrary, they are very different from each other. So, some good actions, which cause the scales of deeds to be heavier on the Day of Judgement, are emphasized more than others.

would not be left without accounting

2-The injustice that would be forgiven is a small injustice that everyone commits to himself, but the injustice that would not be left without accounting includes the mistreatment of people on one another; they would have to compensate for it very dearly. It is not like receiving an injury or being lashed. On the contrary, it is most painful. 12-Biharul Anwar, Vol. 7, Pg. 271. The Messenger of Allah (S) said: "One who fears retaliation should refrain from oppressing others." 13''جو شخص انتقام سے ڈرتا ہے اسے چاہیے کہ وہ دوسروں پر ظلم کرنے سے باز رہے۔'' ا۔ .

Injustice

Amirul Momineen (as) said: Injustice is of three types: -The injustice that would not be forgiven. -The injustice would not be left without appeal. -Which would be forgiven. امیر المومنین علیہ السلام نے فرمایا: ظلم تین طرح کا ہوتا ہے: - وہ ناانصافی جو معاف نہیں کی جائے گی۔ - ناانصافی کو اپیل کے بغیر نہیں چھوڑا جائے گا۔ - جو معاف کر دیا جائے گا

How important is it to do all acts with the sincere intention for just Allah(SWT)? Give an example

Amr b. ʿAbdiwudd (Arabic: عَمرو بن عَبدِوُدّ) was among the best warriors of Quraysh who was killed in the battle of Ahzāb (also called Khandaq) by Imam Ali (a). It is narrated that 'Amr fought against Imam Ali's (a.s). There was a fierce fight until, at last, Imam Ali (a.s) threw Amr down onto the ground and mounted his chest, ready to kill him. Just as Imam Ali (a.s) was about to kill this enemy of Islam, he spits on the face of our Imam (a.s). Everybody was sure that Amr would still meet his death because of this insult, but Imam Ali a.s) moved from Amr's chest and walked away, to their amazement. Amr attacked Imam (a.s) again, and after a short while, Imam (a.s) again overpowered Amr and killed him. After the battle, people asked Imam Ali (a.s) why he had spared Amr's life when he had first overpowered him. Imam (a.s) replied that if he had killed him, it would not have been only for the sake of Allah but also for the satisfaction of his anger, so he let him free. Then Imam (a.s) controlled his anger and killed Amr purely for the sake of Allah.

What did Imam Baqir or Imam Sadiq (as) say about Mizan(scale)?8/24

Another tradition from Imam Baqir or Imam Sadiq (as) says: "There is nothing on the scales heavier than the benediction(daroud) upon Prophet Muhammad and the progeny of Muhammad." Then, he continues saying: "On the Day of Judgement, some people will come for their account whose scale of (good) deeds are light, but these will become heavy when the 'benediction upon Prophet Muhammad and the progeny of Muhammad is added to it." 6 5.Nur-uth- Thaqalayn, vol. 5, p. 659, tradition 8. 6.Ibid. , tradition 7. میزان (پیمانہ) کے بارے میں امام باقر یا امام صادق علیہ السلام نے کیا فرمایا؟ امام باقر یا امام صادق علیہ السلام کی ایک اور روایت میں ہے: ترازو میں کوئی چیز محمد صلی اللہ علیہ وسلم اور آل محمد صلی اللہ علیہ وسلم پر درود سے زیادہ بھاری نہیں ہے۔ پھر، وہ کہتا ہے: "قیامت کے دن کچھ ایسے لوگ آئیں گے جن کے اعمال کا حساب ہلکا ہو گا، لیکن یہ اس وقت بھاری ہو جائیں گے جب اس میں محمد صلی اللہ علیہ وسلم اور آل محمد صلی اللہ علیہ وسلم پر درود شامل کیا جائے گا۔" 6 5. نور الثقلین، ج۔ 5، ص۔ 659، روایت 8۔ 6.Ibid. روایت 7۔

What was the intension of Abu Safiyan mentioned inSurah M'aun?

As mentioned in surah Maun Surah Ma'un, Verses 1-7 أَرَأَيْتَ الَّذِي يُكَذِّبُ بِالدِّينِ فَذَٰلِكَ الَّذِي يَدُعُّ الْيَتِيمَ وَلَا يَحُضُّ عَلَىٰ طَعَامِ الْمِسْكِينِ 1. "Have you seen him who denies the Final Judgement?" 2. "Then such is the man who repulses the orphan (with harshness)," 3. "And encourages not the feeding of the indigent." ۱۔ کیا تونے اس شخص کو دیکھاہے ، جو ہمیشہ ہی روز ِ جزا کا انکار کرتا رہتا ہے ؟ ۲۔ وہی تو ہے ، جو یتیم کو سختی کے ساتھ دھکے دیتا ہے ۔ ۳ ۔ اور دوسروں کو مسکین کو کھانا کھلانے کا شوق نہیں دلاتا ہے ۔ Abu Sufyan used to give camels in intension of to gain publicity and fame; but he was very harsh with the poor. So sincere intension is vital for the acceptance of good deeds.

Difference in Accounting

Difference in Accounting The accounting of all the people on Judgment Day is not the same; for some, it is extremely easy, and for some, it is extremely difficult. Three kinds of accounting are described in the Holy Quran These differences are due to the kinds of deeds of different people Severe accounting, - Infidels, oppressors, and sinners would face an extremely severe accounting. evil accounting -They have more evil character traits and possess more sins, and at the time of accounting, each of their acts will be checked in detail; this is true, especially for oppressors. Who would be answerable in detail about their oppressions and ordered to compensate those whose rights they had violated? An easy accounting. But as for righteous believers, whose scroll of deeds will be given in their right hands, their accounting would be easy since they would not have any sin in it; or if there, they would be minor, requiring no accounting; their accounting would be over very fast, and they would be happily sent to the Paradise to dwell in the neighborhood of the Prophet and the Imams.

How did Imam Ali(a.s) explain sincere intention?

Imam Ali told someone who wanted to join him in the battle of Jamal that he couldn't make it. However, Imam (a.s) said he would get the rewards as he was there because of his sincere intention.

What are the types of scales mentioned in verses 6 and 8?doneWhat are the types of scales mentioned in verses 6 and 8?done 07/27 Surah Qari'ah, Verses 6 فَأَمَّا مَن ثَقُلَتْ مَوَازِينُهُ 6. "So, he whose scales (of good deeds) are heavy," تو اس دن جس کی نیکیوں کے پلڑے بھاری ہوں گے۔. وَأَمَّا مَنْ خَفَّتْ مَوَازِينُهُ 8. "And he whose scales (of good deeds) are light," اور جس کے پلڑے ہلکے ہوں گے

In verses 6 and 8, reference is made to the Resurrection stage, the reviving of the dead, and their division into two groups that are ثَقُلَتْ مَوَازِينُهُ(whose scales (of good deeds) are heavy,") and خَفَّتْ مَوَازِينُهُ ( whose scales (of good deeds) are light,") Some believe that, on That Day, the deeds of Man will appear in the form of human beings(having a body.), which deed scales can weigh. , and if it contains good deeds recorded, it weighs heavily. Otherwise, it is light or weightless. "موازین"میزان کی جمع ہے جو تولنے کے ایک آلہ کے معنی میں ہے ۔ یہ لفظ پہلے تو مادی وزنوں میں استعمال ہوتا رہاہے ، اس کے بعد معنوی موازین اور مقاسیس کے لیے بھی استعمال ہو نے لگا۔ بعض کا نظر یہ ہے کہ اس دن انسان کے اعمال جسمانی اور قابل ِ وزن موجودات کی صورت اختیار کرلیں گے اور واقعی طور پر انہیں اعمال کے تولنے والے ترازووٴں کے ساتھ تولیں گے۔ یہ احتمال بھی دیا گیا ہے کہ خود نامہ اعمال کا وزن کیا جائے گا۔ اگر اس میں کچھ اعمال صالح لکھے ہوئے ہیں تو وہ سنگین او ربھاری ہوگا ورنہ ہلکا بے وزن ہوگا۔ .

https://www.al-islam.org/resurrection-maad-quran-ibrahim-amini/accounting-deeds

Most Difficult Stages of Accounting The most difficult stages of accounting are concerned with oppressing people and men's mutual rights. People live with each other and have rights over each other. To fulfill the rights of each other is a religious duty of man. Therefore, the prophets and the Holy Prophet (S) have emphasized that in Qiyamat, they would have to account for them. The rights of people are numerous. Each of them is named, and its details are given in books of traditions, and here it is not necessary to mention all of them entirely, and neither is it possible to do so. We shall mention only some of them in brief: every married couple, parents and children, relatives, neighbors, and fellow citizens, youths and aged, teachers and students, wealthy and poor, agents and subordinates, co-religionists and fellow countrymen(citizens, villagers and compatriots) ...have mutual rights and duties on each other and their fulfillment is a moral, religious and social duty. And to violate them is considered a sin and a crime, which would be accounted for in Qiyamat. It is possible that in Qiyamat, the Almighty Allah may overlook the violation of His rights. Still, He will not ignore the violation of the rights of people, except if those whose rights have been violated permit it.

Allah is Rahman and raheem

Surah Al-'An'am, Verse 160 مَن جَاء بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا وَمَن جَاء بِالسَّيِّئَةِ فَلاَ يُجْزَى إِلاَّ مِثْلَهَا وَهُمْ لاَ يُظْلَمُونَ 160. "Whoever brings a good (deed), he shall have ten times its like, and whoever brings vice, he shall not be recompensed but with its like, and they shall not be dealt with unjustly." جو شخص بھی نیکی کرے گا اسے دس گنا اجر ملے گا اور جو برائی کرے گا اسے صرف اتنی ہی سزا ملے گی اور کوئی ظلم نہ کیا جائے گا.

What are the two heavy things Prophet Muhammad(S) mentioned in Hadith al-Thaqalayn?

Sayyed Ibne Tawoos has, in Taraif, narrated from Musnad of Ahmad bin Hanbal that Abu Saeed Khudri says that the Holy Prophet (S) said: I am leaving behind me two very weighty things for you. So long as you remain connected with them, you will never go astray after my departure, and they (the two things) are heavier than one another. One of them is the Book of Allah, a rope that hangs from the heavens to the earth, and the other is my progeny, my Ahlul Bayt (a.s.). Doubtlessly they will never be separated from one another until they come to me at the side of the pond of Kauthar in Paradise. In the light of the above saying of Prophet Muhammad(S), two heavy things are the Quran and his progeny. So whoever follows them will have the heavy scales with good deeds on Judgement Day. .

Surah Al-Baqarah, Verse 261

Surah Al-Baqarah, Verse 261 مَّثَلُ الَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللّهِ كَمَثَلِ حَبَّةٍ أَنبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنبُلَةٍ مِّئَةُ حَبَّةٍ وَاللّهُ يُضَاعِفُ لِمَن يَشَاء وَاللّهُ وَاسِعٌ عَلِيمٌ 261. "The likeness of those who spend their property in the way of Allah is as the likeness of a grain (of corn) that grows seven ears, (with) a hundred grains in every ear. And Allah multiplies (in abundance) for whom He wills; and Allah is All-Embracing, All- Knowing." جو لوگ راسِ خدا میں اپنے اموال خرچ کرتے ہیں ان کے عمل کی مثال اس دانہ کی ہے جس سے سات بالیاں پیدا ہوں اور پھر ہر بالی میں سو سو دانے ہوںاور خدا جس کے لئے چاہتا ہے اضافہ بھی کردیتا ہے کہ وہ صاحبِ وسعت بھی ہے اور علیم و دانا بھی.

جلد حساب کرنے والاہے.

Swiftness in Accounting Accounting of all the people would be done at the same time, and it would be done very swiftly. This point is explained clearly in the verse of the Quran: Surah Baqarah: Verse202 أُوْلئِكَ لَهُمْ نَصِيِبٌ مِمَّا كَسَبُوا وَاللَّهُ سَرِيعُ الْحِسَابِ‏ They shall have (their) portion of what they have earned, and Allah is swift in reckoning ہی وہ لوگ ہیں جن کے لئے ان کی کمائی کا حصّہ ہے اور خدا بہت جلد حساب کرنے والاہے. (3:19) وَمَنْ يَكْفُرْ بَِايَتِ اللَّهِ فَإِنَّ اللَّهَ سَرِيعُ الْحِسَابِ‏ ...and whoever disbelieves in the communications of Allah then surely Allah is quick in reckoning. (3:19) ین,اللہ کے نزدیک صرف اسلام ہے اور اہل کتاب نے علم آنے کے بعد ہی جھگڑا شروع کیا ہے صرف آپس کی شرارتوں کی بنائ پر اور جو بھی آیات الٰہی کا انکار کرے گا تو خدا بہت جلد حساب کرنے والا ہے. (3:199) أُولَئِكَ لَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ إِنَّ اللَّهَ سَرِيعُ الْحِسَابِ ...these it is that have their reward with their Lord; surely Allah is quick in reckoning. (3:199) - ان کے لئے پروردگار کے یہاں ان کا اجر ہے اور خدا بہت جلد حساب کرنے والا ہے. From such verses, it can be concluded that the Almighty Allah would take a swift account of all the small and big deeds of people and decide their fate. -Allamah Tabatabai has mentioned a few points under the explanation of these verses and in justification of a swift reckoning of the Almighty Allah: 1. The Almighty Allah is aware of every small and big, good and evil deed of all, whenever they might have committed them. 2. The people's actual good and evil deeds would be recorded, and they will change into another form, which would be their recompense. 3. In the world and after every good and bad deed, its compensation is given to the people, and the account is clear to the Almighty Allah, but it would become clear to the people on Judgment Day.19

The best way to escape the difficulties of accounting

The best way to escape the difficulties of accounting is that a person should be required for his deeds in this world and before his death. The Messenger of Allah (S) said: "Evaluate your deeds before you are subjected to the accounting of your deeds on balance; weigh your deeds yourself and in this way prepare yourself for the major accounting." 18 "اپنے اعمال کا اندازہ لگائیں اس سے پہلے کہ آپ کو میزان پر اپنے اعمال کا حساب دیا جائے۔ اپنے اعمال کا خود وزن کرو اور اس طرح بڑے حساب کتاب کے لیے خود کو تیار کرو۔ -How nice it would be if one devoted an hour to evaluate one's deeds every day. That one goes into isolation in detail and, without indulgence, considers the acts of the past twenty-four hours. -If he has performed all his duties, he should also thank Allah and resolve to do the same in the future; on the contrary, in a better way. If he omitted an obligatory duty since it can be amended, he repents and makes up for it; if he has sinned, he repents for it along with a firm intention never to repeat it. -If he owes something to another person, he pays it immediately and earns the approval of his debtor. If it is not possible to repay him directly, he vows that he will obtain his approval at the first opportunity. He seeks the forgiveness of the Almighty Allah. He should be earnest to amend his account as if it is the last hour of his life and his death will occur the next moment. Such people would not need to account for their deeds on Judgment Day and would enter Paradise without accounting or after an easy accounting. محاسبہ

What are the scales of deeds according to the traditions mentioned in Bihar-al-Anwar and Nur-uth-Thaqalayn? What willbe the standard for mizan?

The instrument for measuring deeds is not necessarily the regular weighing which is done with two scales, but it can be by any means of weighing, as a tradition says: " ان امیر المومنین و الاٴئمہ من ذریتہ(ع) ھم الموازین "۔ " "Amir-al-Mo'mineen and other Imams from his Descendents (as) are the scales by which our deeds are measured." 2 " امیر المومنین اور وہ ائمہ جو آ پ کی ذریت میں ہیں ، وہی تولنے کے ترازوہیں "۔ A tradition from Imam Sadiq (as) denotes that when he was asked about the meaning of mizan he answered: "The scales and Justice are the same."3 "ترازو اور انصاف ایک جیسے ہیں۔" It means Allah's saints will be the set standards of the scale for all. Thus, the existence of Allah's saints and /or the divine laws of justice by which the deeds of Man are compared will be weighed and valued due to their similarity and adaptability "۔ 2 اس طرح اولیاءء خدا یا قوانینِ عدل الٰہی ہی وہ ترازو ہیں جن کے سامنے انسانوں اور ان کے اعمال کو پیش کیاجاتا ہے اور جس قدر وہ اس کے ساتھ مشابہت اور مطابقت رکھتے ہیں وہی ان کا وزن ہے 2.Bihar-al-Anwar, vol. 7, p. 251. 3.Nur-uth-Thaqalayn, vol. 2, p. 5. .۔ میزان یقینی طور پر ترازوں کے معنی میں نہیں ہے ، جس میں مخصوص قسم کے پلڑے ہوتے ہیں ، بلکہ اس کا ہر قسم کے تولنے کے وسیلہ اور ذریعہ پر اطلاق ہوتا ہے ، جیساکہ ایک حدیث میں آیا ہے ۔ " ان امیر المومنین و الاٴئمہ من ذریتہ(ع) ھم الموازین "۔ " امیر المومنین اور وہ ائمہ جو آ پ کی ذریت میں ہیں ، وہی تولنے کے ترازوہیں "۔ 2 اس طرح اولیاءء خدا یا قوانینِ عدل الٰہی ہی وہ ترازو ہیں جن کے سامنے انسانوں اور ان کے اعمال کو پیش کیاجاتا ہے اور جس قدر وہ اس کے ساتھ مشابہت اور مطابقت رکھتے ہیں وہی ان کا وزن ہے ۔ یہ بات واضح ہے کہ میزان کے " ہلکا" اور " بھاری" ہونے سے مراد خود تولنے کے ترازووٴں کی سنگینی و سبکی نہیں ہے ، بلکہ ان چیزوں کا وزن ہے جن کو ان سے تولتے ہیں ۔ ضمنی طورپر" موازین"کی تعبیر جمع کی صورت میں اس بناء پر آئی ہے کہ اولیائے حق اور قوانینِ الٰہی میں سے ہرایک علیٰحدہ علیٰحدہ تولنے کی ایک میزان ہے ۔ اس سے قطع نظر انسان کی صفات اور اعمال کا تنوع اس بات کا تقاضا کرتا ہے کہ ہر ایک کو ایک ترازو سے تولا جائے ، او ر تولنے کے نمونے اور ترازو مختلف ہوں ۔ 3.Nur-uth-Thaqalayn, vol. 2, p. 5.

32-What is meant by Mizan in verse 6 of this Surah? Surah Qari'ah, Verses 6 فَأَمَّا مَن ثَقُلَتْ مَوَازِينُهُ 6. "So, he whose scales (of good deeds) are heavy," تو اس دن جس کی نیکیوں کے پلڑے بھاری ہوں گے۔.

The term mawazin- مَوَازِين is the plural form of mizan-میزان which means 'scales, balance'; an instrument used for weighing material things, at first, and then, figuratively, was used for measuring spiritual things.

root wāw zāy nūn (و ز ن

The triliteral root wāw zāy nūn (و ز ن) occurs 23 times in the Quran, in four derived forms: three times as the form I verb wazanu (وَّزَنُ) 16 times as the noun mīzān (مِيزَان) three times as the noun wazn (وَزْن) once as the passive participle mawzūn (مَّوْزُون

How vital is the rightful source of your good intentions for good deeds?

We can understand this by the following example: In the times of Imam Sadiq (a.s), one person claimed that his Mizan would be heavy with good deeds. So he explained to Imam (a.s)as he steals the oranges for four days, a sin equal to one point similar to 1 sin, and then givesfour of them to the poor worth of 40 good deeds. He explained Allah (SWT) gives ten times rewards for one good deed equals 40 and will give one good deeds= ten rewards One bad act =one sin stole four times and earned worth of 4 sins and gave it four poor equals to 40 so 40-4=36 good points Imam stopped him and explained that no haram source would be accepted, even used for good cause. Another example, example, if someone owns a shop and sells alcohol but does charity to the mosque with this income. So to accept good deeds, the resource should be pure and rightful with sincere intentions.

Action and creation of Allah is instantaneous

his tradition can be explained as follows: Sustenance consists of things a man needs to enable him to survive and maintain health and well-being. For example, in different types of foods, water, clothes, light, elements, air, medicine, and more, the Almighty Allah bestows sustenance to man; it implies that in the system of creation, He granted favor to the needs of all the people, anticipated all the causes and factors of sustenance of man and created them and placed the instruments of using them in his being. Action and creation of Allah is instantaneous and not gradual, but the earning of sustenance by human beings is gradual and temporal. Therefore, it is not that in conveying sustenance to every person, a new flavor and intention are needed. Allah is the creator of time and space; since His holy being is not in need of time and space; his action also is not gradual and time-bound: Surah An-Nahl - Verse 77 وَلِلَّهِ غَيْبُ السَّمَاوَاتِ وَالاَرْضِ وَمَآ أَمْرُ السَّاعَةِ إِلاَّ كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ إِنَّ اللَّهَ عَلَي كُلّ‌ِ شَيْءٍ قَدِيرٌ 77. "And to Allah belongs the Unseen of the heavens and the earth; and the matter of the Hour (of Doom) is but as a twinkling of the eye, or it is nearer still. Verily Allah is All-powerful over everything." آسمان و زمین کا سارا غیب اللہ ہی کے لئے ہے اور قیامت کا حکم تو صرف ایک پلک جھپکنے کے برابر یا اس سے بھی قریب تر ہے اور یقینا اللہ ہر شے پر قدرت رکھنے والا ہے. The same is the case with the accounting of deeds. The Almighty Allah has direct knowledge of all the acts of the people. Therefore, their accounts and consequences are clear to Him, and there is no need for separate accounting, although their fruits would be declared on Judgment Day.