There is a special 'aqaba named after each (act which is) fard (compulsory)...

There is a special 'aqaba named after each (act which is) fard (compulsory), or amr (command), or nahy (prohibition); and before each one of these the individual will be detained and questioned.[^6] [^1]: `aqabah, pl. `aqabaat, is explained by Lane (p.2102) as generally "a mountain-road, difficult of access". The word "pass" has been used as being simpler. It here means the difficulties or obstacles which men will have to encounter stage by stage before the actual entry into Paradise or Hell.

The Urdu translator explains on the authority of Shaykh Mufid that by 'aqabatul mahshar are meant the obligatory acts regarding which questioning will take place on the Day of Resurrection. In reality 'agabat do not mean hills, nor does it appear from any tradition that these are hills or mountains over which men will have to ascend, some with ease, others with difficulty.

God has compared obligatory acts (a'mal wajiba) with `aqabat, and the reason for this is that just as men find it difficult to ascend mountains, so is it difficult to perform the obligatory acts. The translator explains, on the authority of MB, that the correct belief is that on the Day of Resurrection, every obligatory act will be accounted for; people will be stopped for the purpose of being questioned regarding obligatory acts at short distance.

If any one is found without shortcomings in this respect, he will be freed from the difficulties of the Bridge (Urdu, pl. sirat); but he who had abandoned the obligatory acts will be subjected to difficulties. And then, unless God forgives him, or the intercession of a mediator avails him, he will be thrown headlong into Hell. [^2]: Compare BHA, no. 113. [^3]: In D the verses of the Qur'an are transposed.

The Urdu translator, apparently following MB, relates on the authority of Imam Ja'far as -Sadiq that one of the mountain-paths of the Sirat is named Mirsad; which lit. means "a place where one lies in wait for, or watches, an enemy" (Lane). [^4]: This is not a Qur'anic verse, but apparently a tradition, as the Urdu translator explains. [^5]: Reading with D يجوز لي; N يجوز بي.

The Urdu translator reading Ia yajuzu bi renders this as follows: "The wrong of no wrongdoer will escape Me, that is, escape My punishment". Both reading are possible. But the latter, read with mirsad, is perhaps even more appropriate. [^6]: Compare MC, 163 - 164 for a different account of the interrogation in the grave. Previous…