Hadith 1

n to have the intellect and the distinguishing with it, so these are which separate in the sleep, so it does not make sense, and what which expires during the death, these are the selves of life which when are remove, the self is removed with it, and the sleeper breathes. So the difference between capture of the sleep and capture of the death is that the capture of the sleep, is that the capture of the sleep contradicts the wakefulness, and capture of the death contradicts the life, and capture of the soul the soul happens to be with him, and capture of the death, the soul exits from the body. So He Withholds those whom the death is Decreed upon, – up to the Day of Qiyamah – and He Sends back the others – meaning the selves which the death has not been Decreed upon, intending the self of the sleep – to a specified term. – having Specified for his death – Surely, in that, there are Signs – i. e. , clear evidence(s) upon the Tawheed of Allah-azwj and perfection of His-azwj Power – for a thinking people [39: 42] – regarding the evidences, when no one is able upon capturing the selves sometimes with the sleep, and at times with the death, other than Allah-azwj the Exalted. Ibn Abbas said, ‘In the children of Adam-as there is a self and a soul, and between the two is like a ray of the sun. So the self is which there is intellect with it and the distinction, and the soul is which there is the self with it and the movement. So when he sleeps, Allah-azwj Captures his self and does not Capture his soul, and when he dies, Allah-azwj Captures his self and his soul and Returns him’. What is reported by Al-Ayyashi, by the chain from Al-Hassan Bin Mahboub, from Amro Bin Sabit Abu Al-Miqdam, from his father, from Abu Ja’far-asws having said: ‘There is no one who sleeps, except his self ascends to the sky while his soul remains in his body, and between the two there becomes a means like a ray of the sun. So when Allah-azwj Permits regarding the capture of the souls, the soul and the self-respond, and if Allah-azwj Permits regarding returning the soul, the self and the soul respond, and it is Word of the Glorious: Allah Expires the selves when they die, and those who do not die in their sleep. [39: 42]. Whatever it see in the kingdoms of the skies, so it is from what there is interpretation for it, and whatever is sees in what is between the sky and the earth, so it is from what the Satan-la caused to imagine, and there is no interpretation for it’’. And Al-Razi said, ‘The human self is a bright spiritual core, when it is linked with the body, it’s illumination results in entirety of the organs, and it is the life. So we say that at the time of death, the link is terminated from the apparent of the body and its inside, and that, it is the death, and as for during the time of sleep, it’s link is terminated from the apparent body. It proves that the sleep and the death are from one genus, except that the death is a complete perfect termination, and the sleep is a deficient termination from some of its aspects. When this is proven it appears that the Powerful, the Ancient Wise One-azwj Manages the links of the essence of the self of the body upon three aspects. One of these is that the illumination of the soul occurs upon entirety of the organs of the body, its apparent and its interior, and that it is the wakefulness. And it’s second is the termination of the illumination of the self from the body with its wholeness, and it is the death. And it’s third is that the illumination of the self is terminated from the apparent body besides its interior, and it is the sleep. So why don’t you when it reaches the throats [56: 83] – Al-Tabarsi, may Allah-azwj have Mercy on him, said, ‘I. e. , when the self reaches the throats during the death – And at that time you are looking on [56: 84] – O family of the deceased, i. e. , you are looking at that situation, and he has come to the point of the exit of his self. And it is said, it’s meaning is,