Alhassanain(p) Network for Heritage and Islamic Thought

LESSON FORTY-SEVEN: GOD’S PROMISE REGARDING THE RESURRECTION

Introduction

The Noble Qur’an fulfils its case to mankind by highlighting the issue of Resurrection. It establishes Resurrection through intellectual arguments so that man furthers his understanding of this concept.

The following explanation of Resurrection given by the Qur’an is outlined in the two subsequent sections.

The inevitable promise of God

The Noble Qur’an informs us that the Day of Judgement is inevitable:

“Indeed the Hour is bound to come” (Ghāfir: 59)

In the following verses the Qur’an states:

“They swear by Allah with solemn oaths that Allah will not resurrect those who die. Yes indeed, it is a promise binding upon Him, but most people do not know” (al- Nahl:38)

“The faithless claim that they will not be resurrected. Say, ‘Yes, by my Lord, you will surely be resurrected; then you will surely be informed of what you did, and that is easy for Allah’” (al-Taghābun:7)

“Raiser of ranks, lord of the Throne, He casts the spirit of His command upon whomever of His servants that He wishes, that he may warn [people] of the Day of Encounter.” (Ghāfir:15)

“Rather they deny the Hour, and We have prepared a Blaze for those who deny the Hour” (al-Furqān:11)

Whoever recognizes the genuineness of this Divine Book will therefore accept the fact of Resurrection. The realisation of the Qur’an being the reality is achievable for every man who is in search of truth, unless his mind is deficient or there is some other preventative factor.

Examples of intellectual arguments

Many Qur’anic verses are written in such a way that they help to establish the necessity of Resurrection and therefore they could be considered as contributing towards an intellectual and wise argument. Such verses also refute the polytheists and infidels:

“Did you suppose that We created you aimlessly, and that you will not be brought back to Us?” (al-Mu’minūn:115)

This verse clearly indicates that the entire universe and creation of mankind would be futile without the principle of Resurrection. God is the All-Wise and nothing is made in vain, therefore the return of creation is certain.

This argument is an exclusive syllogism (qiyās), whereby the first premise is a conditional proposition, which indicates that the creation of man in this world is with a wise purpose whereby he returns back to God and receives the outcome of his actions in this world. This has been clearly explained in a previous lesson (See argument for ‘Wisdom’).

However the second premise (that God does not perform absurd acts) is that very subject related to the Divine Wisdom and has already been

discussed in the section on theology, therefore the verse mentioned above conforms with it.

Likewise, the Noble Qur’an mentions the quality of the ‘people of understanding’ as:

“Those who remember Allah standing and sitting and lying on their sides, and reflect on the creation of the heavens and the earth [and say], ‘Our Lord, You have not created this in vain! Immaculate are You! Save us from the punishment of the fire.” (Āl-‘Imrān:191) By contemplation upon this verse man will realise his obligation of relying on the wisdom of God. While doing so, he will understand that this great creation is fashioned with a purpose and if the next life ceased to exist then the creation of the universe would be illogical.

Another classification specified in the verses indicates the intellectual argument and the necessity of Resurrection, which is in conformity with the argument of justice (‘adl). The demand of justice is that those who do good and evil must be rewarded and punished for their performed action. There should be a clear distinction between the right and wrong doers, this is not possible in this world, and hence Divine justice can only be realised in the next world. Regarding this the Qur’an says:

“These are eye-openers for mankind, and guidance and mercy for a people who have certainty. Do those who have perpetrated misdeeds suppose that We shall treat them as those who have faith and do righteous deeds, their life and death being equal? Evil is the judgment that they make! Allah created the heavens and the earth with the truth, so that every soul may be requited for what it has earned, and they will not be wronged.” (al-Jāthiyah:20-22) It is essential that we remember that “the creation of the heaven and the earth with truth,” indicates the argument for wisdom. As the argument for justice is related to the argument for wisdom, we may remind the reader of the discussions concerning Divine Justice, whereby justice was the referent for wisdom.

Questions

1. How does the Qur’an prove Resurrection?

2. Quote the Qur’anic verses, which indicate the argument of wisdom and its explanation.

3. Explain the verses indicating the argument for justice (‘adl). How can the argument for justice (‘adl) be returned to the argument for wisdom (hikmah)?

LESSON FORTY-EIGHT: CHARACTERSTICS OF THE NEXT LIFE

Introduction

One cannot speak about those things that one has not experienced, or sensed, whether inwardly or without intuitional knowledge.

Taking into consideration the above point, one should realise that it is not possible to comprehend all the realities of the next life. Therefore one must comply with the intellect and with the information we receive from revelation in order to understand the realm of the next world and restrain from inaccurate interpretations.

Regrettably, some have compared this world directly to this life and imagine it is somehow within the realm of this universe. They further believe that through development and research man will reach it and enjoy a blissful and luxurious life.

However if one was to hold this belief, that the next life is within this universe where does that leave the principle of Resurrection, which has been established in the Qur’an? How can the reward and punishment be allotted for past actions?

In addition to this there are some who completely deny the essential existence of the next world, and regard heaven as a moral honour (al-qīmah al-akhlāqi), therefore those who want to serve society are seduced towards fame and so on. They claim that the difference between this world and the Hereafter is nothing but like the distinction between economic profit and moral values. This type of belief must be questioned aswell; that if heaven is only mere moralistic benefit why has the Qur’an placed so much emphasis on the return to life of mankind and established the principle of Resurrection? If this were the case then the prophets (as) could have given the same explanation and saved themselves from the allegations of insanity!

Following such absurd arguments, one is then faced with the differences of opinion between the philosophers and the theologians in their discussions regarding matters such as the spiritual and bodily resurrection (ma’ād jismāni wa rūhi). A further example debated over is as to whether matter has the capability of being completely annihilated or not, and as to whether the body in the next life is similar to the material body.

This type of intellectual and philosophical discussion aims to arrive at the reality, however it will result in the realisation of the limitation of one’s thought. One should not presume that these discussions would lead towards a complete and essential understanding of the life of the next world. It should be highlighted that mankind has not yet arrived at a complete understanding of some of the realities of this world.

Have the scientists figured out the reality of matter and energy? Can they predict the future? Have they realised what the outcome would be to the world if electrons ceased to move? Are such things possible in this present life or not?

Furthermore, do the philosophers manage, with certainty, to solve all intellectual issues regarding this life? Do the issues pertaining to form, genus, and the relation of the spirit and the body require further research?

Under these above-mentioned restricted circumstances, how can one resolve the issues of the next life considering we have absolutely no experience at all?

Man’s imperfect knowledge does not imply that he should fail to at least try and understand the reality of existence. It is beyond question that with the bestowal of the intellect, man has the ability to recognise numerous realities, and through the help of the senses one can discover many secrets from the natural realm. Man must endeavour to carry out research and increase his knowledge and perception through philosophical and practical exertion. Simultaneously he must also have constant awareness of his limitations and guard himself against false interpretations, bearing in mind that:

“You have not been given of the knowledge except a littlefew” (al-Isrā:85) It is sufficient for a believer to know that his destiny is from God, even when he cannot precisely foresee the details or understand the accuracy of certain phenomenon due to the deficiency of his knowledge in that realm.

We will now view the extent to which the intellect can perceive the qualities of the next life and how this life differs from the world we are now in.

Characteristics of the next life from an intellectual viewpoint

Considering the already mentioned arguments for Resurrection, one can deduce that the most important characteristics of the next life are that:

1. The next life must be eternal, as this attribute is placed in the intrinsic nature of man and Divine Wisdom necessitates it.

2. The order of the next world is synthesized in a special manner. This includes the Divine mercy and bounties bestowed by God for those who have reached the ultimate in their existence and are free from sin and imperfection. Such individuals are blessed with absolute felicities unlike those found in this life (dunyā), as it is impossible for such manifestations to be apparent in this life due to the limitation of this world.

3. Two parts characterize the third special feature of the next life. This is in order to divide the tyrants and oppressors from the righteous and upright. The distinction reached by the individual results from their actions carried out in this life. These two divisions are Heaven and Hell.

4. The fourth attribute is derived from the argument for justice, whereby the next life must be so comprehensive that millions of individuals acquire their reward or punishment according to every specific action that they have performed. For example if an individual killed many people then the possibility for his punishment must exist in the next life. In contrast if a person saves many lives then that world must have the potential to reward.

5. Many features an be derived from the argument for justice, including the presumption that the next life must be based on recompense (jazā) as opposed to responsibility and duty (taklīf).

The explanation for understanding the above point is that this world is composed of opposite forces, or actions and reactions where man’s desire arrives at a point at which he has to decide between two alternatives. This is the very factor, which makes him responsible or places him in the realm of action (taklīf), and these situations will last until the end of his life. Subsequent to this, Divine Wisdom and Justice are expedient of precisely rewarding or punishing the specific individual for fulfilling the responsibility or carrying out the duty or action. At this time if it is assumed that the Hereafter necessitates responsibility or duty then it is necessary for God to leave the individual free to determine their path. Thereupon there has to be another world for rewarding or punishing them depending upon their actions performed. In reality the world assumed to be the next life is another entirely different world, which is the final abode free from the test of obligation, (meaning that it must not contradict our desires).

Hence, this world is the place of action and duty where man has to choose and endure tests, as compared to the next life where he will receive the fruits of his deeds, in an everlasting realm. Imam Ali (a) in sermon 42 mentions:

“Surely today is the day for action and tomorrow is the day of accounts not action.” Therefore it is from here that the major distinctive factor between this world and the next is understood.

Questions

1- Why is it impossible to have complete comprehension of the next life?

2- Criticise two examples of the incorrect understandings of the next life.

3- How can the characteristics of the next world be known?

4- Explain the characteristics of the next world from the intellectual viewpoint.

LESSON FORTY-NINE: FROM DEATH TO RESURRECTION

Introduction

We know that with our limited knowledge we cannot completely or essentially understand the reality of the Hereafter and the hidden abstract world. Therefore we have to suffice with the collective understanding through the intellectual arguments and revelation. In the previous lesson we have indicated the general characteristics of the next life on the bases of certain intellectual arguments and the Qur’an.

It is worth emphasising that some of the words used to describe the Hereafter are vague, as our understanding is not completely accurate because it applies incorrectly to a different example (misdāq). This is not due to the fault of the explanation, rather it is due to the limitation of our understanding and it is doubtless that the best of words used for the portrayal of the realities of the Hereafter are the ones mentioned in the Qur’an. The Qur’an begins explaining the Hereafter, by reminding us of death, and it is for this reason that we shall also begin our explanation with the death of a human being.

All men will die

The Noble Qur’an has emphasised that all men will die and that nothing is eternal or will remain forever in this world.“Everyone on it is ephemeral” (al-Rahmān:26).

In another verse the Qur’an says:

“Every soul shall taste death”(Āl-‘Imrān:185).

While addressing to the Prophet of Islam (s) the Qura’an asserts: “You will indeed die, and they [too] will die indeed” (al-Zumar:30)

“We did not give immortality to any human before you. If you are fated to die, will they live on forever?” (al-Anbiyā’:34)

Death is considered a universal rule, which does not have any exceptions to it - all humans are aware of this rule.

The one who takes the soul at death

The Noble Qur’an refers to God the Supreme as taking away the souls at death:

“Allah takes the souls at the time of their death.” (al-Zumar:42)

In another of its verses God introduces the angel of death (malāk al-mawt) as being appointed for carrying out this task:

“Say, ‘You will be taken away by the angel of death, who has been charged with you. Then you will be brought back to your Lord’” (al-Sajdah:11)

In another place the Qur’an describes the taking away of the souls is carried out through the angels and emissaries:

“When death approaches any one of you, our messengers take him away and they do not neglect [their duty]” (al-An’ām:61)

It is evident that when a person uses another person for accomplishing a task, it is correct to attribute the task to both of them. If the second person

utilises a medium to accomplish the task, it would also be correct to attribute the task to all three. Since God, takes the soul away at the time of death through the angel of death and the angel death through those angels who work under him, therefore attributing the taking away of the soul at the time of death through all three agencies would be correct.

Dying with difficulty or ease

One can understand from the Noble Qur’an that the Divine emissaries do not take away souls on an equal level; rather some are taken with ease, whilst others are taken with difficulty and pain. As the Qur’an says, “Those whom the nagels take away while they are pure. They say to them, ‘Peace be to you!” (al-Nahl:32)

In another of its noble verses related to this subject, God says, “Were you to see when the angels take away the faithless, striking their faces and their backs, [saying], ‘Taste the punishment of the burning.”(al-Anfāl:50) One can also say that the manner, in which the souls are taken, depends on the level of faith of the believers and level of infidelity of the disbelievers.

The non-acceptance of faith and forgiveness at the time of death

When death arrives for the infidels and sinners, they will become hopeless and despair over their life, regretting their past and expressing their repentance and faith in God.

However forgiveness will not be granted. The Qur’an says in this regard:

“Do they await anything but that the angels should come to them, or your Lord should come, or some of your Lord’s signs should come? The day when some of your Lord signs do come, faith shall not benefit any soul that had not believed beforehand and had not earned some goodness in its faith. Say, ‘Wait! We too are waiting!”(al- An’ām:158)

“But [acceptance of] repentance is not for those who go on committing misdeeds: when death approaches any of them, he says, ‘I repent now.’ Nor is it for those who die while they are faithless. For such We have prepared a painful punishment” (al- Nisā’:18) Pharaoh said while drowning in the Nile:“I believe that there is no god but He in whom the children of Israel believe and I am of those who submit.” (Yūnus:90)

In response, he is told:

“What! Now? When you have been disobedient heretofore and were among the agents of corruption?! ” (Yūnus:91)

The value of returning to the world (dunyā)

Likewise, the Noble Qur’an mentions that when death approaches the infidels and tyrants, a demolishing punishment will descend upon them. At this moment they will wish that they could return to the world and perform all those actions, which are carried out by the faithful believers. They will also wish for God to allow them to return to the world, so that they can compensate for the actions, which they had previously carried out. However their wishes will not be fulfilled.

In certain traditions it has been mentioned that if their wish were granted, they would return and still commit the same heinous actions they committed

throughout their lifetime. Such individuals will express the same desires on the Day of Judgement; however the same negative response will greet them.

“When death comes to one of them, he says, ‘My Lord! Take me back, that I may act righteously in what I have left behind’. ‘By no means! These are mere words that he says.’” (al-Mu’minūn:99-100)

“Or say, when he sights the punishment, ‘If only there had been a second chance for me I would be among the virtuous!’” (al-Zumar:58)

“Were you to see when they are brought to a halt by the Fire, whereupon they will say, ‘If only we were sent back [into the world]! Then we will not deny the signs of our Lord, and we will be among the faithful!’” (al-An’ām:27, 28)

“They shall cry therein for help: ‘Our Lord! Bring us out, so that we may act righteously -different from what we used to do!’” (Fātir:37)

From these verses one can clearly understand that the Hereafter is not the place where one can choose a path or take responsibility. Even the certainty (yaqīn) that is accomplished shortly before death, or in the next world will not benefit, nor contribute to the perfection of the disobedient individuals. The infidels will desire their return to this world and wish to adopt the correct faith and act accordingly; however their pleas will not be acknowledged.

The ‘intermediate world’ (barzakh) We can detect from the Qur’anic verses that after death and before the Day of Judgement, man is placed for duration in the world of the grave (qabr) and in the intermediate world (barzakh), where he experiences relative pleasure and pain. In several traditions it has been mentioned that a believer in this intermediate world encounters punishment for any sins he has committed, as a form of purification in order that he may be saved on the Day of Judgement.

The verses indicating the intermediate world require a detailed discussion of interpretation (tafsīr), which is not suitable here due to certain limitations. Therefore we have compensated by only mentioning the verses that are referred to as the ‘barzakh’ in the Qur’an:

“And ahead of them is a barrier until the day they will be resurrected” (al-Mu’minūn:

100).

Questions

1. Explain the Qur’anic verses related to the characteristics of the life of human beings as being non-eternal.

2. Who takes the soul away at the time of death and how can the contradiction between the verses be resolved?

3. What types of differences exist when taking the soul away?

4. Explain the verses with regards to faith and repentance and forgiveness at the time of death.

5. Which type of return (back to life) is denied in the Qur’an, and is this different from Resurrection? Illustrate your answer.

6. Explain the intermediate world.

LESSON FIFTY: THE IMAGE OF RESURRECTION IN THE QUR’AN

Introduction

It is understood from the Holy Qur’an, that the establishment of the Resurrection is not restricted to restoring life to human beings; rather the system of this world will change fundamentally, and another world with different characteristics will come into existence i.e. an unpredictable world about whose particularities we cannot acquire any exact insight. All human beings from the entire time span of creation will then be presented with the results of their deeds and meet eternal bliss or chastisement.

There are numerous Qur’anic verses in relation to this subject, and we will present here a brief summery of their contents.

The conditions of the earth, sea and mountain

There will be a horrific earthquake (refer to al-Zalzalah:1, al-Hajj:1, al-Wāqi’ah:4, al-Muzzammil:14); the earth will bring forth that which it contains (al-Zalzalah:2, al- Inshiqāq:4); it will explode (al-Hāqqah:14, al-Fajr:21); the seas will split (al- Takwīr:6, al- Infitār:3). The mountains will move (al-Kahf:47, al-Nahl:88, al- Tūr:10, al-Takwīr:2), explode (al-Hāqqah:4, al-Wāqi’ah:5), change into hills of sand (al-Muzzammil:14), and will later change into blown cotton (al-Ma’ārij:9, al- Qāri’ah:5), and scatter in the sky (Tāha:105-107, al-Mursalāt: 10); nothing except a mirage will remain where once the highest mountains existed (al-Kahf:8, al-Naba’:20).

The condition of the sky and stars

The moon (refer to al-Qiyāmah:8, Ibrāhīm:2, al Āadiyāt:10. al-Tāriq:9, Qāf:22, al- Hāqqah:18), the sun (al-Takwīr:1, al-Hajj:65, al-Furqān:26, Ghāafir:16, al- Infitār:19), and the larger stars (some of which are far bigger and brighter than our sun), will become dark and cool (al-Takwīr:2, Hūd:105, Tāha:108-111, al- Naba’:38), and will face disorders in their movement (al-Infitār: 2, ‘Abasa:34-37, al-Shu’arā’:88, al-Ma’ārij:10-14, Luqmān:33). For example, the sun and the moon will come together (al-Qiyāmah:9, al-Baqarah:166, al-Mu’minūn:101), and the sky, which has surrounded the world like a strong ceiling will become loose and trembling (al-Tūr:1, al-Hāqqah:16, al-Zukhruf:67), it will split and tear (al-Rahmān: 37, al- Hāaqqah:16, al-Muzzammil:18, al-Mursalāt:9, al-Naba’:19, al-Infitār:1, al- Inshiqāq:1), and become totally annihilated (al-Anbiyā:104, al-Takwīr:11). Other heavenly bodies will change into melting metals (al-Ma’ārij:8, al-An’ām:31, Maryam:39, Yūnus:54) and the whole atmosphere will become full of smoke and clouds (al-Furqān:25, al-Dukhān:10).

The trumpet of death

It will be under these circumstances that the trumpet of death will be blown and cause all living things to perish (al-Zumar:68, al-Hāaqqah:13, Yāsīn:49), no sign of life will remain. Terror and fear will grip all (al-Naml: 87-89) except those who know the facts and secrets of existence, their hearts will be filled will the knowledge and love of God the Supreme.

The trumpet of life and the beginning of resurrection

Then, another world with the capability of being eternal will be established (Ibrāhīm:48, Zumar:67, Maryam:38, Qāf:22), and the whole universe will be illuminated in the light of God (al-Zumar:69), and the Horn of Life will be blown (al- Zumar:68, Kahf:99, Qāf:20,42, al-Naba’:18, al-Nāzi’āt:13-14, al-Muddaththir:8, al- Sāffāt:19). All human beings [even animals (al-An’ām:38, al-Takwīr:5) will become alive at once (al-Nahl:77, al-Qamar:50, al-Naba’:18), and like grasshoppers and butterflies which scatter in the air (al-Qāri’ah:4, al-Qamar:7), will move quickly (Qāf:44, al-Ma’ārij:43), fearfully and excitedly (Qāf:20) towards God (Yāsīn:51, al- Mutaffifiīn:30, al-Qiyāmah:12,30). All the people will gather together (al-Kahf:99, al-Taghābun:9, al-Nisā’:87, al-An’ām:12, Āl-Imrān:9, Hūd:103) and most of them will think that their stay between the material world and the Resurrection has been for one hour, one day or a few days (al-Rūm:55, al-Nāzi’āt:46, Yūnus:45, al-Isrā’:52, Tāha:103-104, al-Mu’minūn:113, al-Ahqāf:35).

The presence of God’s government and the disappearance of consanguine and relative-in-law relations In the other world, the facts will be revealed, and God’s government and Kingdom will reign supreme. The people will become so affected that no-one will dare to speak aloud; everybody will be concerned with his/her own faith, even the children will escape from their parents and the relatives from each other. Any kind of relationship among the people will be destroyed. Friendships based on worldly and satanic benefits and standards will change into enmity and the hearts will be full of sorrow and regrets about the sins of the past.

The Divine court of justice

The Divine court of justice will be established after the resurrection, and the deeds of all God’s servants will be presented to them (Āl-‘Imrān:30, al-Takwīr:14, al-Isrā: 49); and the deeds’ documents will be distributed (al-Isrā’:13-14,71, al-Hāqqah: 19,25, al-Inshiqāaq:7,10). The correspondence between the doer and the action is so obvious that there will be no need to ask anyone what he/she has done (al-Rahmaān: 39). In that court, the angels, the prophets and other selected people by God will bear witness (al-Zumar:69, al-Baqarah:143, Āl-‘Imrān:140, al-Nisā’:41&69, Hūd:18, al- Hajj:78, Qāf:21, Nahl:84,89). The hands, feet, and even the skin of the people will provide evidence (for what their owners have done) (al-Nūr:24, Yāsīn:65, Fussilat:20-21); the case of every body will be carefully analysed and all deeds will be measured by the Divine scale (al-A’rāf:8-9, al-Anbiyā’:47), everybody will be judged according to justice (Yūnus:54,93, al-Nahl:78, al-Zumar: 69,75). Every individual will meet with the result of his attempts (al-Najm:40-41, al- Baqarah:281,286, al-An’ām:70, Hūd:111, Ibrāhīm:51, Tāha:15, Tūr:21, Yāsīn:54, al-Zumar:24), and the doers of good will receive reward tenfold (al-An’ām:160). No- one will bear the responsibility of what others have done (al-Najm:39, al-An’ām:146, Fātir:18, al-Zumar:7) except those who mislead others, who will carry not only the responsibility of their own sins but also those of all the mislead individuals (Nahl:25, ‘Ankabūt:13, Also it is possible from these verses to

guess that those who have helped people move towards God in this world will receive double reward. This is, nevertheless, explicitly stated in the traditions). However, no reduction will be made in the punishment of the misled. Moreover, no exchange (of deeds) will be accepted from anybody (al-Baqarah:48-123, Āl-‘Imrān:91, Luqmān:23, al-Mā’idah:36).

Nobody’s mediation will be accepted, (al-Baqarah: 48,123,254, al-Muddaththir:48) except that of those who are permitted to do so by God, and they will mediate according to the standards, which are inline with His satisfaction (al-Anbiyā’:28, al- Baqarah:255, Yūnus:3, Saba’:23, al-Zukhruf:86, Tāha:109).

Towards the eternal residence

God’s judgment will be announced and the doers of good will be separated from the guilty (Hūd:105-108, Yāsīn:59). The believers with their happy and glorious faces will move towards Paradise (al-Zumar:73, Maryam:85, ‘Abasa:28-29), while the unbelievers and hypocrites with their unhappy and dark faces move abjectly towards Hell (al-Zumar:60-71, Yūnus:27, Maryam:86, Isrā:72,97). Both groups will, nevertheless pass Hell (Maryam:71-72); the glory of the believers’ faces will shed light making their way clear (al-Hadīd:12), whilst the unbelievers and hypocrites will remain engulfed in darkness.

The hypocrites who had some connection with the believers in the world will call upon them and ask them, “Look at us so that we can use your light”, but they hear “You should go back to the world to get light”. They will again ask “Weren’t we friends in the world?” and hear that “You were with us outwardly but you made problems for yourselves; you became hard-hearted and surrendered to doubts and today you meet the results of all your deeds; no excuse is accepted from you and the unbelievers”.

Finally the unbelievers and hypocrites will descend deep into Hell (al-Hadīd:13-15, al-Nisā’:140).

When the believers approach Paradise, its doors will open, the angels will welcome them and together with greetings and respect they will give them the good news of eternal prosperity (al-Zumar:73, al-Ra’d: 22,24). On the other hand, when the unbelievers and hypocrites arrive in Hell, its doors will open and the angels of punishment will harshly blame them and inform them about the eternal punishment (al-Zumar:71-72, al-Tahrīm:6, al-Anbyā’:103).

Paradise

There will be gardens as vast as the skies and earth in Paradise (Āl-‘Imrān:133, al- Hadīd:21). The gardens will be filled with different types of trees with all kinds of ripe fruits, easily accessible (al-Hāqqah:23, Dahr: 6,1,21). There will be magnificent buildings, and clear and pure rivers of water (al-Baqarah:25, Āl-‘Imrān:15), milk, honey (Muhammad:15, al-Dahr:6,18,21, al-Mutaffifīn:28); whatever the residents of Paradise wish for (al-Nahl:31, al-Furqān:16, al-Zumar:34, Fussilat:31, al- Zukhruuf:70-71, Qāf: 35), and even beyond their wishes (Qāf:35), will be at their disposal.

Those who enter Paradise will become adorned in clothes made of the softest thread like silk, and different types of jewellery (al-Kahf:31, al

Hajj:23, Fātir:33, al- Dukhān:53, al-Dahr:21, al-A’rāf:32), they will sit in front of each other, leaning on their soft seats studded with jewels, and praise and worship God (al-A’rāf:43, Yūnus:10, Faātir:34, Zumar:74). They will not talk in vain nor hear any meaningless speech (Maryam:62, al-Naba’:35); they will not be disturbed by cold or hot weather (al-Dahr:13). They will never become tired, and nothing will cause them to suffer (Maryam:62, al-Naba’:35). No fear, sadness (al-A’rāf:35, al-Hijr:48) or rancour (al- A’rāf:35, al-Hijr:48) will they find in their hearts. Beautiful maids will move around them (al-Wāqi’ah:17, Dahr:19) and offer glasses of Paradisal drink to them, which will provide them with happiness and refreshment and will suffer them no ill (al- Sāffāt:45&47, Sād:51, al-Tūr:23, al-Dahr:5-6,15-19, al-Naba’:34). They will also eat various fruits and the meat of different kinds of poultry (Sād:51, al-Tūr:22, al- Rahmān: 52,68, al-Wāqi’ah:20-21), and will have dialogues with their pretty, kind and clean spouses (al-Baqarah:25, Āl-‘Imrān:15, al-Nisā’: 57, al-Tūr:20, al- Rahmān:56,70-74, al-Wāqi’ah: 22-23,34-37), above all they will enjoy the spiritual pleasure of living in God’s Paradise (Āl-‘Imrān:15, al-Tawbah:21,73, al-Hadīd:20, al-Māidah:119, al-Bayyinah 8). They will be subject to God’s kindness, which will delight them; however, no-one can imagine the degree of such happiness (al- Sajdah:17). This unique prosperity and those indescribable blessings, kindnesses, life in God’s Paradise and residence close to Him continue forever (al-Baqarah:25,82, Āl-‘Imrān:107,198, al-Nisā’:13,57,122, al-Tawbah:22,72, Yūnus:26, Ibrāhīm:23, al- Kahf:3,108, Tāha:76, ‘Ankabūt: 58, Qāf:34) and never end (al-Dukhān:56).

Hell

The unbelievers and hypocrites in whose hearts there is no belief in God will reside in Hell (al-Nisā’:140). The capacity of Hell is so that after surrounding the guilty, it will still ask for more (Qāf:30). Hell is but fire and torture.

The flames of fire will blaze from everywhere and the ear-splitting and harsh sounds will increase the fright and anxiety of the disbelievers (Hūd:106, al-Anbyāa’:100, al- Furqaān:12, al-Mulk:7-8). The faces will be sad, frowning, dark, ugly and wrinkled (Āl-‘Imrān:106, al-Mulk:27, al-Zumar:60). No sign of love, mercy, or flexibility will even be seen on the faces of the angels of Hell (Tahrīm 91). The residents of Hell will be tied in iron chains (Ra’d, Ibrāhīm:49, Saba’:33), and fire will engulf them from head to toe (Ibrāhīm: 50, Furqān:13, Jinn:15); they are in fact, the fuel for the fire (al-Baqarah:24, Āl-‘Imrāan:10, al-Tahrīm:6). There is no voice in Hell except the groans, complaints, and screams of the residents and the dreadful shouts of Hell’s guards (al-Furqān:13-14, al-Inshiqāq:11). Boiling water, which will cause their insides to melt, will be poured on the inhabitants of Hell (al-Hajj:19-20, al- Dukhāan:48). When, due to their great thirst and temperature, they ask for water, some hot, polluted, and fetid water will be given to them and they will drink it eagerly and greedily (al-An’ām: 70, Yūnus:4, al-Kahf: 29, al-Wāqi’ah:42-44). Their food will be from the Zaqūm tree, which grows from fire and whose fruit will increase

the irritation of their insides (al-Sāffāt:62-66, Sād:57, al-Dukhān:45-46, al-Naba’:25).

Their clothes are made of a black and sticky material and are by themselves a torture (Ibrāhīm:17, Tāha:74, Fātir:36). Their companions will be the Satans and Jinn to whom the residents of Hell would wish they had no relation (Zukhruuf:38-39, Sād:85). Moreover, they curse and damn each other (al-A’rāf:38-39, al-‘Ankabūt;25).

As soon as they start apologizing to God about their deeds, the commands of ‘Go away!’ and ‘Shut up!’ make them quiet (al-Mu’minūn:108, al-Rūm:57, al- Mursalāt:35-36). They will ask the guards of Hell to intervene and request some decrease in their punishment from God; they will answer “Didn’t God send you His prophets and provide you with all the means of guidance?” (Ghāfir 49-50). Then, they will ask for their death and learn that they will be in Hell forever (al-Zukhruuf:77).

Although death rushes to them from everywhere, they will never die (Ibrāhīm:17, Tāha:74, Fātir:36); as their skins burn, they will be replaced by new skins, so that the punishment continues forever (Nisā’:56).

They will ask the people in Paradise for some food and water, and will hear in reply that; “God has prohibited you from the blessings of Paradise” (al-A’rāf:50). Then the residents of Paradise ask them “What caused your bad luck and took you to Hell?” They will answer “We didn’t pray and worship God, and didn’t help the poor. In addition, we accompanied wrong doers and rejected the Resurrection” (al- Muddaththir:29-47).

They will then start to struggle and fight against each other (Sād:59-64); the mislead will tell the misleaders, “You deceived us” and they will reply, “You followed us willingly” (al-Arāf:38-9, al-Sāffāt:27-33, Qāf:

27-28). The inferior will say to their superiors “You caused us to be in such desperate conditions”, and they will answer, “Did we change your way towards God forcefully?” (Ibrāhīm:21, Saba’:31-33).

Finally, they will turn to Satan saying, “You mislead us” and he will reply, “God promised you with truth, but you didn’t accept, while I promised you with untruth and you accepted. Therefore, instead of blaming me blame yourselves”. He will then continue, “however, at present, none of us can help the other” (Ibrāhīm:22). Thus, they have no alternative but to accept the results of their own disobedience and face the consequences of remaining in torture forever (al-Baqarah:39, Āl-‘Imrān: 88&116, al-Nisā’:169, al-An’ām:128, Tāha:101, al-Jinn:23).

Questions

1. Describe the conditions of the sky and the earth at the time of Resurrection.

2. Explain the way Resurrection begins and discuss its characteristics.

3. Describe the Divine court of justice.

4. Explain the movement of the believers and disbelievers towards their eternal residence.

5. Describe the blessings in Paradise.

6. Discuss the conditions of Hell and its residents.

7. Explain the dialogues among the residents of Hell.

LESSON FIFTY-ONE: A COMPARISON BETWEEN THIS WORLD AND THE HEREAFTER

Introduction

It is possible to employ our knowledge acquired through wisdom and tradition and compare and evaluate this world and the Hereafter in different ways. Fortunately, such a comparison has been made in the Holy Qur’an, and it is possible to use Qur’anic assumptions for a true evaluation of life in this world and in the Hereafter and explore the priority of life in the Hereafter.

The finiteness of this World and infiniteness of the Hereafter

The first remarkable difference between this world and the Hereafter is the finite life of this world and the endless life in the world following it. Anyone’s life in this world will sooner or later come to its end. Even though a person may live in this world for hundreds or thousands of years, his life will eventually come to its end at the time of nature’s final evolution and when the first trumpet is blown, as explained in the previous lessons. On the other hand, about eighty verses of the Holy Qur’an express the eternity of life in the Hereafter (refer to verses cited in previous lesson re:

the eternity of Paradise and Hell), and it is obvious that any finite life, no matter how long it is, will not be comparable to an infinite life.

Therefore, the Hereafter due to its infinity has great priority over this world; this has been a matter of concern in a number of verses. Words like infinite - ‘Abqaa’ (al- Kahf: 46, Maryam:76, Tāha:73,131, al-Qasas:60, Ghāfir:39, al-A’la: 17), and finite - qalīl (Āl-‘Imrān:197, al-Nisā’:77, al-Tawbah:38, al-Nahl:117), have been employed to explain the Hereafter and this world respectively. In some other verses, such concepts have been expressed by making a simulation between worldly life and a plant, which is green for a few days, then changes to yellow, and later fades and dies (Yūnus:24, Kahf:45-46, Hadīd:2). Finally, in one verse, it is stated that, “what is with Allah shall last” (al-Nahl:96).

Isolation of Blessing from Punishment

Another fundamental difference between the worldly life and the Hereafter is that this world’s pleasure and life is mixed with suffering and hardship. It is unlikely that a group of people will always live in happiness and tranquility while another group live in sadness and anxiety. Rather, all people are involved, more or less, in happiness, pleasure and peace together with suffering, sadness and anxiety. However, the Hereafter comprises of two separate sections (Paradise and Hell). In one section, there is no sign of punishment, suffering, panic or sadness; while in the other, there is nothing but fire, pain, regret and sadness. All the joys and sufferings are obviously of this world’s nature.

Similar comparisons have also been made in the Holy Qur’an, and the priority of the blessings of the other world, and living close to God has been emphasised over this world’s blessings (Āl-‘Imrān 15, al-Nisā’:77, al

An’ām:32, al-A’rāf:32, Yūsuf:109, al-Nahl:30, al-Kahf 46). Similarly, it has been maintained in the Holy Qur’an that punishment in the Hereafter is much harder than suffering and hardship in this world (al-Ra’d:34, Tāha:127, al-Sajjdah:21, al-Zumar:36, al-Qalam:33).

The nobility of the Hereafter

Another vital difference between this world and the Hereafter is that life in this world is an introduction to the other world and is a means for reaching eternal prosperity; life in the other world is the main objective. Even though, the life of man with all its material and spiritual blessing is merely a means to test man and cannot be considered as the aim of this life. The real value of what man attains in this life can only truly be seen in the Hereafter (al-Qasas:77).

Therefore, one who ignores the other world and focuses on the bounties of this world and selects the worldly pleasures as his ultimate objective has not recognised the real value of this world. He has, nevertheless, considered some imaginary value for it and has mistakenly chosen the means instead of the goal. This will be nothing more than ‘entertainment’ and ‘deception’; and this is why the Holy Qur’an refers to worldly life as ‘play’ and ‘entertainment’ and a means of ‘deception’ (Āl-‘Imrān:185, al-‘Ankabūt:64, Muhammad:36, al-Hadīd:20); whereas, the Hereafter is claimed to be the true life (al-‘Ankabūt:64, al-Fajr:24). However it is the intention behind and way by which the blessings of this life are used that will be judged, as the true believer can take advantage of worldly blessings in order to aim towards eternal bliss.

Due to the privileges of the Hereafter and the blessings bestowed upon man by choosing a life close to God over worldly desires, it would certainly seem unwise to choose the path of this life over that of the next (al-A’lā:16, al-Fajr:24). Choosing the wrong path would result only in regret and remorse. However, the disgracefulness of such a selection is more vivid when we realise that choosing this world over the Hereafter is not only the cause of one’s deprivation from eternal prosperity but it is also a vital factor affecting his/her adversity. Note:

If man could select the finite pleasures of this world over the eternal prosperity of the Hereafter without facing any evil outcome, such a decision due to the priority of the Hereafter would still be idiotic.

However, no one can avoid his faith in the Hereafter; therefore, the one who spends his life in favor of worldly desires and ignores or totally rejects the Hereafter, will not only be deprived from Paradise but also will be tied up in Hell’s torture forever and meet a double loss (Hūd:22, al-Kahf:104-105, al-Naml:4-5).

This is why the Holy Qur’an, on one hand, refers to the blessings of the Hereafter and warns against being deceived by worldly desires (al-Baqarah:102,200, al- Tawbah:38, al-Rūm:33, Fātir:5, al-Zukhruf:34-35) and, on the other, counts the losses of falling in love with this world and forgetting or rejecting the Hereafter or casting doubt on it. Such points as the Holy Qur’an emphasises will cause one’s adversity and eternal misfortune (al-Isrā’:10, al-Baqarah:86, al-An’ām:130, Yūnus:7-8, Hūd:15-16, Ibrāhīm:3, al-Nahl:22, Luqmān:4). Therefore, it is unlikely that one who

chooses this world over the other will only be deprived from the other world’s rewards; rather in addition to that, such a person will be sentenced to eternal punishment.

The secret behind the above point is that the lover of this world has wasted the talents provided for him by God and has destroyed or changed them for a fruitless tree for example, which could have given the fruit of eternal prosperity. Such a person has not thanked (worshiped) the real provider of such gifts and has wasted His blessings in a way, which has failed to cause His satisfaction. Thus, when he finds the evil results of his choice, he would wish to be mere dust (al-Naba’:40).

Questions

1- Discuss the differences between this world and the Hereafter.

2- Explain the reason why this world is at loss.

3- Describe the failings of falling in love with the material world.

4- Why will disbelief in the Hereafter cause eternal punishment?