Chapter 6: The

Nearer Life (al-

dunya) and the
Afterlife (Al-
Akhira)

www.al-islam.org

Chapter 6: The Nearer Life (al-dunya) and the Afterlife (Al-Akhira)

49 – 62 minutes
In addition to monotheism, a constant theme discussed in the Qur’an is about the two
phases of human life; life in this world and the life that starts after death. The worldly life
has been referred to as al-Dunya (the nearer or ordinary life), and the life after death is
called al-Akhira (the later life or the afterlife). They represent two stages or degrees of
human existence inseparable from each other – one transient and changing, the other
permanent and constant; one representing the sphere of actions, and the other the sphere
of results.

Our understanding of the universe and our role in it is incomprehensible without knowing
about these two stages of life; a knowledge which has come primarily from the revealed
sciences.

The Qur’an uses the term al-dunya for life on this earth. The word dunya means “nearer”
or “something less important or ordinary.” In multiple places, the Qur’an comments on the
real nature of life on earth and warns us about its true disposition. It has been described
as something of a transient nature, a place of transit, test and trials, and actions. It is also
a place for learning, spiritual development and growth. What one achieves here is
manifested during the next phase of existence which is a constant, higher and more
permanent phase of existence:

‫َوَما اْلَحَياُة الُّدْنَيا ِإاَّل َلِعٌب َوَلْهٌو‬

And what is the life of this world other than play and amusement? (Qur’an, Surah al-
Anʿam, 6:32).

The Qur’an describes the life in this world as only a play and amusement, something
which is not “real” in comparison to the life after death. In this life, one goes through
different roles and situations; an idea that also resonates in Shakespeare’s play As You
Like It

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All the world’s a stage,

And all the men and women merely players.

The duration and time span that a person spends in this world has also been described as
short and brief. Each person who is alive today will be overtaken by death tomorrow.
When one looks back at the time that one spent in this world, even if forty years may have
passed, it appears as if it was only yesterday that he/she was a child.

The Qur’an highlights this by saying that when people go into the next world, and they are
asked how much time they spent in this world, they will respond by saying only a little. We
understand in the light of physics that time is relative to the frame of reference of the
observer – it changes as the frame of reference changes. (See Chapter 13 in this book).

‫َأ‬ ‫َأ‬ ‫َأ‬ ‫َأْل‬

‫َقاَل َكْم َلِبْثُتْم ِفي ا ْر ِض َعَدَد ِس ِنيَن َقاُلوا َلِبْثَنا َيْوًما ْو َبْعَض َيْوٍم َفاْس ِل اْلَعاِّديَن َقاَل ِإْن َلِبْثُتْم ِإاَّل َقِلياًل َلْو َّنُكْم ُكْنُتْم‬
‫َأ‬ ‫َأ‬ ‫َأ‬
‫َتْعَلُموَن َفَحِسْبُتْم َّنَما َخ َلْقَناُكْم َعَبًثا َو َّنُكْم ِإَلْيَنا اَل ُتْر َجُعوَن‬

(God) says: For how many years did you stay on earth? They reply: We stayed for a day or
part of a day. Ask of those who are able to keep count of this. Says He (God): You stayed
but for a short while, if only you had known (how short it was to be and acted accordingly)!
Or did you think that We created you in vain, and that you should devote all your time to
play and entertainment, and that you would not be brought back to Us? (Qur’an, Surah al-
Mu’minun, 23:112-115).

The Qur’an also describes life on earth as a life of illusion and deception, where the reality
is hidden and the truth often gets obscured by falsehood. Things are often not how
they appear to be; and we often have to experience betrayal of trust and
treachery. People occupy themselves chasing ordinary desires and mediocre
things, and are forgetful of their real purpose and goal during this life:

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 ‫َوَما اْلَحَياُة الُّدْنَيا ِإاَّل َمَتاُع اْلُغُر وِر‬

(Know that) the present, worldly life is nothing but a transient enjoyment of delusion.
(Qur’an, Surah Ale ʿImran, 3:185).

‫َوَذِر اَّلِذيَن اَّتَخُذوا ِديَنُهْم َلِعًبا َوَلْهًوا َوَغَّر ْتُهُم اْلَحَياُة الُّدْنَيا‬

And leave those who have taken their religion for a play and an idle sport, and whom this
world’s life has deceived. (Qur’an, Surah al-Anʿam, 6:70).

In our day to day life there is intense struggle and competition for accumulating
wealth, power and position. There is a desire to dominate others and stand out
in terms of material possessions, family and prestige. Morals and good actions
are valued less whereas money, children, fame and power are given a lot more
importance:

‫اْلَماُل َواْلَبُنوَن ِزيَنُة اْلَحَياِةالُّدْنَياۖ ۖ َواْلَباِقَياُت الَّصاِلَح اُت َخ ْيٌر ِع ْنَد َر ِّبَك َثَواًبا َوَخ ْيٌر َأَماًل‬

Wealth and children are an adornment of the present, worldly life, but the good, righteous
deeds (based on faith and) which endure are better in the sight of your Lord in bringing
reward and better to aspire for. (Qur’an, Surah al-Kahf, 18:46).

There is also uncertainty, ups and downs, and overnight changes in fortune and situations.
One may be very well placed in life, financially secure, have family, fame, in full control of
their situation – but then something like an illness or loss in business, or some other type
of calamity occurs and things change drastically:

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 ‫َأ‬ ‫ْأ‬ ‫َأ‬
‫ِإَّنَما َمَثُل اْلَحَياِة الُّدْنَيا َكَماٍء ْنَز ْلَناُه ِمَن الَّسَماِء َفاْخَتَلَط ِبِه َنَباُت اَأْلْر ِض ِمَّما َي ُكُل الَّناُس َواَأْلْنَعاُم َحَّتٰى ِإَذا َخ َذِت‬
ۚ ۚ ‫اَأْلْرُض ُز ْخ ُر َفَها َواَّز َّيَنْت َوَظَّن َأْهُلَها َأَّنُهْم َقاِدُر وَن َعَلْيَها َأَتاَها َأْمُر َنا َلْياًل َأْو َنَهاًر ا َفَجَعْلَناَها َحِصيًدا َكَأْن َلْم َتْغَنِباَأْلْمِس‬
‫َكَٰذِلَك ُنَفِّصُل اآْل َياِت ِلَقْوٍم َيَتَفَّكُر وَن‬

The present, worldly life is like this: We send down water from the sky, and the earth’s
vegetation, of which humans and animals eat, mingles with it, until, when the earth has
taken on her ornaments and has been embellished, and its inhabitants suppose that they
are its masters with a free hand over the earth, Our command comes upon it by night or
day unexpectedly, and We cause it to become like a field mown down, as if it had not
flourished the previous day. Thus We set out in detail the signs (the signposts of Our way
and the relevant commands and guidance included in the Qur’an) for a people who reflect
(on them and draw the necessary lesson). (Qur’an, Surah Yunus, 10:24).

After reflecting on these ayat of the Qur’an, one cannot help but agree with them as we
really do compete with each other in terms of material possessions and we try to
dominate one another. There is also a tremendous amount of deception and illusion as
often things are not how they appear to be, and one can easily make mistakes which can
have deleterious consequences.

Another important feature of this life’s material possessions is how quickly they lose their
appeal. Let us take an example of our favorite food. Initially we will crave it and want it
every day. But if we actually continue to eat it every single day then within a few days it
will no longer appeal to us and after a while we may actually not even want it. The same is
the case with most material possessions and temporal positions. Whether it is a new car, a
new job, a new phone or a new video game, after a while we get used to that thing and
start considering it as mundane. This points towards our inherent nature which craves
perfection, and is seeking something everlasting – and this world and what it contains is
unable to fulfil that need. Those with spiritual insight and clear knowledge of the life to
come, regard this world as ordinary and are not possessed by its embellishments.

Imam ʿAli (‘a) has said:

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…In my view this world of yours is no better than the sneezing of a goat.1

In Nahj al-Balagha, Imam ʿAli (‘a) constantly warns us about the perils of this world and
gives advice on how to navigate through it. In one sermon, he says:

O creatures of God! I advise you to keep away from this world which is (soon) to leave you
even though you do not like its departure, and which will make your bodies old even
though you would like to keep them fresh. Your example and its example is like the
travelers who travel some distance and then as though they traverse it quickly or they
aimed at a sign and reached it at once. How short is the distance to aim if one heads
towards it and reaches it; and how short is the stage of one who has only a day which he
cannot exceed, while a swift driver is driving him in this world until he departs from it.

So do not hanker after worldly honor and its pride, and do not feel happy over its beauties
and bounties, nor wail over its damages and misfortunates because its honor and pride
will end, while its beauty and bounty would perish, and its damages and misfortunes will
pass away. Every period in it has an end and every living being in it will die. Is not there
for you a warning in the relics of the predecessors and an eye opener and lesson in your
fore-fathers, provided that you understand?

Do you not see that your predecessors do not come back, and the surviving followers do
not remain? Do you not observe that the people of this world pass mornings and evenings
in different conditions? Thus (somewhere) a dead is wept for, someone is being condoled,
someone is prostate in distress, someone in enquiring about a sick, someone is passing his
last breath, someone is hankering after the world, while death is looking for him, someone
is forgetful but he is not forgotten (by death), and on the footsteps of the predecessors
walk the survivors.2

He further says about the present abode of existence:

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This is a house surrounded by calamities and well-known for its deceitfulness. Its
conditions do not last and those who inhabit it do not remain safe. Its conditions are
variable and its ways are changing. Life in it is blameworthy and safety in it is non-
existent. Yet its people are targets; it strikes them with its arrows and destroys them
through death.3

He further warns, and wants us to prepare for the life that is coming:

O creatures of God! Fear God and anticipate your death by good actions. Purchase
everlasting joy by paying transitory things – pleasures of this world. Get ready for the
journey, for you are being driven, and prepare yourself for death since it is hovering over
you. Be people who wake up when called, and who know that this world is not their abode,
and have it changed with (next).

Certainly, God has not created you aimlessly nor left you as useless. There is nothing
between anyone of you and Paradise or Hell except death that must befall everyone. The
life that is being shortened every moment, and being dismantled every hour must be
regarded as very short. The hidden thing namely death which is being driven (to you) by
two – over (every) new phenomenon, the day and the night, is certainly quick to approach.
The traveler who is approaching with success or failure (namely death) deserves the best
of provision. So acquire such provisions from this world while you are here with that which
you may shield yourself tomorrow (on the Day of Judgement).4

Now avoidance or cautionary approach to the world and its embellishments does not mean
that the Qur’an or the Imams are advocating a monastic life in which one lives away from
society, is aloof from people and does not take part in social transactions, business,
learning, explorations and entrepreneurship. On the contrary exploration of nature and
social interaction is one of the often repeated messages of the Qur’an.

What is being cautioned against is to not take this world as a permanent and everlasting
place, its success and failure as absolute and being cautious about the perils that
inherently exist in it (e.g. the thorns that exist within its attractive rose flowers).

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 ‫ِلَكْياَل َتْأَس ْوا َعَلٰى َما َفاَتُكْم َواَل َتْفَر ُح وا ِبَماآَتاُكْم ۗ ۗ َوالّٰلُه اَل ُيِح ُّب ُكَّل ُمْخَتاٍل َفُخوٍر‬

So that you may not grieve for what has escaped you, nor exult because of what God has
granted you: God does not love anyone proud and boastful. (Qur’an, Surah al-Hadid,
57:23).

This approach will keep our feet stable during the ups and downs of this life, and allow us
to maintain our focus on what is to come, which is everlasting and permanent and for
which we are asked to work for, i.e the life of the hereafter.

In regards to this life and that of the world to come, Imam Husayn (‘a) has been quoted as
saying:

It is as if the world never was, and it is as if the hereafter has never declined (has always
been).5

2. The After Life (al-Akhira)

In the Qur’an, the life that comes after this worldly life has been described as the real life,
a life for which our intentions and efforts here should really be focused on”

‫َوَما َٰهِذِه اْلَحَياُة الُّدْنَيا ِإاَّل َلْهٌوَوَلِعٌب ۚ ۚ َوِإَّن الَّداَر اآْل ِخ َر َة َلِهَي اْلَحَيَواُن ۚ ۚ َلْو َكاُنوا َيْعَلُموَن‬

The present, worldly life is nothing but a pastime and play, but the abode of the Hereafter
is truly alive. If they but knew. (Qur’an, Surah al-ʿAnkabut, 29:64).

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These two phases of life (al-dunya and al-akhira) are linked and inseparable from one
other. The hereafter represents another dimension of existence which is more real, vivid
and long lasting. In terms of graded realities of existence, it is a higher level than the
current phase of existence which we find ourselves in. What our experiences will be in that
dimension are dependent on what we believed to be true in this life, what actions we have
performed and what our intentions have been. It is as if we are building our own hereafter
literally with our own hands.

Now some may wonder where is the hereafter, and why do we not experience it right
now?

An analogy that can help explain the comparison between the two worlds – i.e. life on this
earth and the hereafter is that of a fetus growing inside of its mother’s womb, and then
the life outside of the womb after birth.

Inside of the mother’s womb the life of a fetus is confined and sensory experience and
knowledge are limited. If someone was to tell the fetus that there is a large, spacious
world outside of the mother’s womb with all sorts of activities, people, food, pleasures and
sightseeing, it will be very hard for the fetus to imagine this as they would have no context
of what we are telling them.

In the same way, the life after death or the hereafter – in terms of its vastness and
expanse and what lies there – is beyond what we have seen or what we can ever even
imagine:

‫َظِهًراِمَن اْلَحَياِة الُّدْنَياَوُهْم َعِن اآْل ِخَرِةُهْمَغاِفُلوَن‬

‫َيْعَلُموَن ا‬

They only know (what reaches to their senses from) the outward aspect of the life of this
world, but they are heedless and unaware of (what lies beyond it and) the Hereafter.
(Qur’an, Surah al-Rum, 30:7).

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 ‫َيا َقْوِم ِإَّنَما َٰهِذِه اْلَحَياُة الُّدْنَيا َمَتاٌع َوِإَّن اآْل ِخ َر َة ِهَي َداُر اْلَقَر اِر‬

O my people! The life of this world is but a (passing) enjoyment, while the Hereafter – that
is indeed the home of permanence. (Qur’an, Surah al-Mu’min, 40:39).

3. Death (al-Mawt)

The most certain thing in the life of an individual is death. Anyone who was alive
previously experienced death and anyone who is alive now will certainly die as well:

‫ُكُّل َنْفٍس َذاِئَقُة اْلَمْوِت‬

Every soul shall taste of death. (Qur’an, Surah Ale ʿImran, 3:185).

In fact, an examination of nature around us also points towards the decline and death in
all that exists – whether it is a plant or an animal, a celestial object like a star or a galaxy –
even the entire universe is not expected to last forever. It is in the nature of existence
around us to perish and not last forever which makes it distinct from God who never dies:

‫َنْح ُن َقَّدْر َنا َبْيَنُكُم اْلَمْوَت َوَما َنْح ُن ِبَمْسُبوِقيَن‬

It is also We (God) who decree death among you – and We (God) cannot be overcome.
(Qur’an, Surah al-Waqiʿah, 56:60).

Death is a great equalizer, no one whether strong or weak, rich or poor, a person who is
good or bad can escape it. It will get to all of us. But death does not mean an end,
destruction or annihilation, like a cell phone whose battery has run out and is considered

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“dead.” In fact, death represents a new beginning, a transfer from this phase of existence
to the next.

According to philosophy of trans-substantial motion by Mulla Sadra (to be discussed in

detail later on in this book in chapter 14), in the beginning, our soul (Arabic: al-nafs) is
more corporeal and physical in its nature, and through motion in its substance it gradually
becomes more spiritual and less corporeal. This process continues throughout life
resulting in gradual perfection of the soul and its independence from the body. As the soul
becomes more independent from the body, the body begins to decline and starts showing
signs of old age. When the soul has become completely independent from the body, then
natural death occurs i.e. separation of the connection between the body and the soul.

Death is a separation of that last connection between the body and the soul which was
already getting weaker due to gradual perfection of the soul.

A parable of death is the ripening of a fruit and its separation from the tree stalk. Once the
fruit is fully mature and ripe, it can no longer stay on the tree. Similarly, once a soul is
perfected in its independence from the body and the decree for its separation has arrived,
it must leave the body resulting in death. Death due to illness or injury also results in
separation of the body and soul and is different from natural death.

When describing death, Imam ʿAli (‘a) has stated:

Death is inscribed on the offspring of Adam just like a necklace hangs on a young girl’s
neck.6

4. Intermediate Realm (al-Barzakh)

After death, the soul moves to a new realm of existence called the “barzakh” which is a
higher realm of existence compared to this physical realm.

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 ۚ ‫َحَّتٰى ِإَذا َج اَء َأَحَدُهُم اْلَمْوُت َقاَل َر ِّب اْرِج ُعوِن َلَعِّلي َأْعَمُل َصاِلًح ا ِفيَماَتَر ْكُت ۚ ۚ َكاَّل‬
 ‫ۚ ِإَّنَها َكِلَمٌة ُهَوَقاِئُلَهاۖ ۖ َوِمْن‬
‫َوَر اِئِهْم َبْر َز ٌخ ِإَلٰى َيْوِم ُيْبَعُثوَن‬

(Those who persist in their evil ways will not cease from their false attributions to God, and
from their harsh reaction to you) until when death comes to one of them, and then he
implores: My Lord! Please, let me return to life, that I may act righteously with respect to
whatever I have left undone in the world. No, never! It is merely a word that he utters over
and over again. Before those (who are dead) is an intermediate world (of the grave, where
they will stay) until the Day when they will be raised up. (Qur’an, Surah al-Mu’minun,
23:99-100).

The soul stays in this realm until the “Day of Reckoning” when all of the souls will be
gathered.

During its stay in barzakh, the soul maintains interest and attention towards the physical
realm of existence in which we currently exist. The duration of this stay is Related to the
soul’s attachment to the physical realm of existence. The stronger the soul’s connection
and attachment is to the physical world, the longer the stay in barzakh will be.7

Once the soul has moved to barzakh, the perception and vision of the soul is enhanced
manifold as it severs its connection with the physical world. So death does not result in
diminishment and annihilation, but on the contrary to enhancement and permanence:

‫َلَقْد ُكْنَت ِفي َغْفَلٍة ِمْن َٰهَذا َفَكَش ْفَنا َعْنَك ِغ َطاَءَك َفَبَصُر َك اْلَيْوَم َحِديٌد‬

Indeed you were in heedlessness of this, and now We have removed from you your veil, so
your sight today is sharp. (Qur’an, Surah Qaf, 50:22).

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The experience of every soul in barzakh is related to its belief and actions during life on
earth. If the soul is of a righteous individual, then it experiences will be of comfort and
ease whereas if the soul is that of a wretched individual, then the perception will be that of
fear and pain.

One may question how do we know if it is true that after death the soul leaves the body
and enters another realm of existence or not? Do we have any proof besides the revealed
sciences? Also can some individuals experience the life of barzakh while still alive in this
world?

The answer to these questions is that we all have experienced the life of barzakh to some
extent while living in this world. When we fall asleep the soul partially departs from the
body and enters into a realm of barzakh temporarily, in which we perceive visions, visit
places and meet individuals, hold conversations, experience emotions such as pleasure
and fear – all along while our bodies remain confined to our beds:

 ‫الّٰلُه َيَتَوَّفى اَأْلْنُفَس ِحيَن َمْوِتَها َواَّلِتي َلْم َتُمْت ِفي َمَناِمَها َفُيْمِس ُك اَّلِتي َقَضٰى َعَلْيَها اْلَمْوَت َوُيْر ِس ُل اُأْلْخ َرٰى ِإَلٰى‬
‫َأ‬
‫َج ٍل ُمَسًّمىۚ ۚ ِإَّن ِفي َٰذِلَك آَل َياٍت ِلَقْوٍم َيَتَفَّكُر وَن‬

God takes the souls at the time of the death of (the person), and in their sleep those (of
the ones) that have not died. He withholds (the souls of) those for whom He has decreed
death, and the rest He sends back (to their bodies to live on) for a term appointed by Him.
Surely in that are signs (important lessons) for people who reflect and are mindful.
(Qur’an, Surah al-Zumar, 39:42).

The reason a soul can have these meta-physical experiences during sleep is due to its lack
of attention and attachment with the physical body white it is sleeping. The same
phenomenon is repeated at the time of death when the soul completely and permanently
leaves the body where as during sleep the departure is partial and for the duration of
sleep. Sleep is like mini-death.

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Those individuals with enhanced spirituality like the prophets and saints can have
“visions“ and “spiritual experiences“ in which they can witness the reality of barzakh while
alive and awake. Due to spiritual practices and less attachment towards the physical
realm, their “eyes” towards barzakh are turned open and they witness realities which
others can not.

Similarly, the Near Death Experience (NDE) is a well described phenomenon reported in
medical literature, in which up to 18% of patients who were revived after undergoing
cardiac arrest report having an Out of Body Experience (OBE). During these episodes,
individuals reported witnessing their own body being resuscitated, meeting dead relatives,
perceiving intense light and having joyful or fearful emotions.8 The experience of these
individuals was quite vivid which left a lasting impression on them.

The “physics” of the hereafter will be different from the “physics” of this world. The
concept of space, time and motion will be different. Travelling may not require the use of
automobiles and can be instantaneous. Communication may not require use of speech,
and ideas may be exchanged by transmitting thoughts alone. Surroundings like walls,
trees and plants will appear conscious as well. Knowledge about something will be
acquired by just paying attention to it. The intention and desire of wanting something will
be sufficient for its availability without a need for a pre-requisite or a cause. Our
consciousness and degree of existence will be much higher than what we experience
during this material existence. Deep thinking on our experience during vivid dreams will
help us to understand what our experiences may be like in the hereafter.

5. Resurrection (al-Qiyamah)

The life in barzakh will lead everyone to the most important event in our journey, which
has been mentioned multiple times in the Qur’an with different names. It is called the Day
of Qiyamah, the Day of Gathering or the Day of Reckoning. On this day, every soul from
the beginning of time until the end will be gathered to receive judgement on what it did, or
achieved during its stay in the physical ream of existence:

‫الّٰلُه اَل ِإَٰلَه ِإاَّل ُهَو َلَيْج َمَعَّنُكْم ِإَلٰى َيْوِم اْلِقَياَمِة اَل َر ْيَب ِفيِهۗ ۗ َوَمْن َأْصَدُق ِمَن الّٰلِه َحِديًثا‬

14
God, there is no deity but He. He will gather you all together on the Day of Resurrection,
about (the coming of) which there is no doubt. Who can be truer in statement than God?
(Qur’an, Surah al-Nisa’, 4:87).

The entire setup on the Day of Judgement will be different from the current set up of the
world. The stars and galaxies, the mountains and seas will all be replaced by something
new and different. Everything will go through a process of death and then resurrection:

‫ِإَذا الَّش ْمُس ُكِّوَرْت َوِإَذا الُّنُج وُم اْنَكَدَرْت َوِإَذا اْلِج َباُل ُسِّيَرْت َوِإَذا اْلِعَش اُر ُعِّطَلْت َوِإَذا اْلُوُح وُش ُحِش َرْت َوِإَذا اْلِبَح اُر‬
‫ُسِّج َرْت َوِإَذا الُّنُفوُس ُز ِّوَج ْت َوِإَذا اْلَمْوُءوَدُة ُس ِئَلْت ِبَأِّي َذْنٍب ُقِتَلْت َوِإَذا الُّصُح ُف ُنِش َرْت َوِإَذا الَّسَماُء ُكِش َطْت َوِإَذا‬
‫َأ‬ ‫ُأ‬
‫اْلَج ِحيُم ُسِّعَرْت َوِإَذا اْلـجَـَّنُة ْز ِلَفْت َعــِلَمْت َنْفٌس َما ْحَضَرْت‬

When the sun is folded up (and darkened); and when the stars fall (losing their luster); and
when the mountains are set moving; and when (highly prized) pregnant camels are left
untended; and when the wild beasts (as also the domesticated ones) go forth from their
places of rest (in terror of the destruction of the world, and then, following their revival,
are gathered together before God, for the settlement of their accounts); and when the
seas rise up boiling; and when the souls are coupled (the righteous men with pure,
righteous spouses, and the evil ones with their evil spouses and with devilish
companions); and when the female infant, buried alive, is questioned, for what crime she
was killed; and when the scrolls (of the deeds of every person) are laid open; and when
the heaven is torn away (with all the truths becoming manifest); and when the blazing
flame is kindled (to fierce heat); and when paradise is brought near (for the God-revering,
pious to enter); every person will (then) come to know what he has prepared (for himself).
(Qur’an, Surah al-Takwir, 81:1-14).

Such will be the horror and anxiety on that Day, that no one will have any concern for
anyone except their own self. People will not even worry about their own children or their
spouses:

15
 ‫ْأ‬ ‫َأ‬ ‫ُأ‬ ‫َأ‬
‫ َيْوَم َيِفُّر اْلَمْر ُء ِمْن ِخيِه َو ِّمِه َو ِبيِه َوَصاِحَبِتِه َوَبِنيِه ِلُكِّل اْمِرٍئ ِمْنُهْم َيْوَمِئٍذ َش ٌن ُيْغِنيِه‬33 ‫َفِإَذا َج اَءِت الَّصاَّخُة‬

But when the piercing cry (heralding the resurrection) sounds; On that Day when a person
flees from his brother, and from his mother and father, and from his spouse and his
children; everyone on that Day has concern of his own enough to make him heedless (of
anything else). (Qur’an, Surah al-ʿAbasa, 80:33-37).

This is a day of the manifestation of God’s authority in full display and no one will be
allowed to even speak except by His permission. This is a day for secrets and hidden
realities to emerge, actions that were performed in desolate places, and in the darkness of
the night will no longer be hidden, and even their true intentions will be made manifest:

‫َيْوَم ُتْبَلى الَّس َر اِئُر‬

On the day when hidden things shall be made manifest. (Qur’an, Surah al-Tariq, 86:9).

The disputes and the ideological differences that we quarrel about, and the personal
conflicts that remained unresolved will now be settled:

‫َفالّٰلُه َيْح ُكُم َبْيَنُكْم َيْوَم اْلِقَياَمِة‬

So God will judge between you all on the Day of Resurrection. (Qur’an, Surah al-Nisa’,
4:141).

This is also a day of intense regret and disappointment, as well as of real success and
victory. There is no escape from it nor respite:

16
 ‫َأ‬
‫َو ْنِذْر ُهْم َيــْوَم اْلـَحْس َر ِة ِإْذ ُقِضَي اَأْلْمُر َوُهْم ِفي َغـْفَلٍة َوُهْم اَل ُيْؤِمُنوَن‬

And warn them about the day of intense regret, when the matter shall have been decided;
and they are (now) in negligence and they do not believe. (Qur’an, Surah Maryam, 19:39).

The calamity of the Day of Judgement is so intense that a person will be willing to give up
everything that they held so dear in this life just to save themselves. They will realize that
this is it, there is no turning back from here and one must face and live the consequences
of what they had done to themselves and to others:

‫ا ْل ْرَأ ِض َج ِم ي ًع ا‬ ‫ُت ْؤ ِو ي ِه َو َم ْن ِف ي‬ ‫ِم ْن َع َذ ا ِب َي ْو ِم ِئ ٍذ ِب َب ِن ي ِه َو َص ا ِح َب ِت ِه َو َأ ِخ ي ِه َو َف ِص ي َل ِت ِه ا َّل ِت ي‬ ‫ُي َب َّص ُر و َن ُه ْم َي َو ُّد ا ْل ُم ْج ِر ُم َل ْو َي ْف َت ِد ي‬

‫ُثَّم ُيْنِج يِه‬

Though they will be in sight of each other. Every disbelieving criminal will yearn to ransom
himself from the punishment of that Day even by his sons, and his wife and his brother,
and all his kinsfolk who sheltered him, and whoever else is on the earth, all of them, so
that he might then save himself. (Qur’an, Surah al-Maʿarij, 70:11-14).

This is also the day of special mercy of God through intercession of His select beings for
those who are in need of it:

‫َمْن َذا اَّلِذي َيْش َفُع ِع ْنَدُه ِإاَّل ِبِإْذِنِه‬

Who is he that can intercede with Him but by His permission? (Qur’an, Surah al-Baqarah,
2:255).

17
The Day of Judgement is the final culminating point of our efforts, and of finding out how
we did with our lives. It is a day when things will appear as they truly are without any veil
or a doubt about their reality.

Some will be extremely happy and pleased with their efforts; and others will be deeply
sorrowful and regret their actions. However one thing is certain – no one will be wronged
in the least bit as each soul will find out exactly what it has earned.

6. The Book of Deeds

On the Day of Judgement each one of us will be given our “book of deeds” detailing all
that we had done during our lives. This book of deeds is not necessarily an actual “book”
but the appearance of our soul shaped by our actions and intentions. Let us look at some
examples to better understand this point.

When we do something, that action leaves an impression on our souls. If we continue to do

this action repeatedly then a permanent impression will be made on our souls, sort of our
habit or our nature.

For example, a person gives some money to help the needy. Then he repeats this action
multiple times in different circumstances until it becomes his second nature or habit to
help those in need. His soul thus acquires the quality of generosity.

‫َوْلَتْنُظْر َنْفٌس َما َقَّدَمْت ِلَغٍد‬

And let every soul consider what it has sent on for tomorrow… (Qur’an, Surah al-Hadid,
57:18).

Similarly, a person lies and cheats someone at an occasion; then he lies and cheats
repeatedly with different individuals for his own advantage. Now, lying and cheating have

18
become his habit or second nature and he will have to face the consequences of this evil
habit.

Sometimes we do bad actions, such as hurting someone, and we can get away with it
without facing any immediate consequences for it. However, this action is recorded on our
soul and there is no escaping from it on the Day of Judgement, unless we make corrections
and are regretful of our bad actions:

‫َوُوِضَع اْلِكَتاُب َفَتَر ى اْلُمْج ِرِميَن ُمْش ِفِقيَن ِمَّما ِفيِه َوَيُقوُلوَن َيا َوْيَلَتَنا َماِل َٰهَذا اْلِكَتاِب اَل ُيَغاِدُر َصِغيَر ًة َواَل َكِبيَر ًة ِإاَّل‬
‫َأْح َصاَهاۚ ۚ َوَوَجُدوا َما َعِمُلواَح اِضًر اۗ ۗ َواَل َيْظِلُم َر ُّبَك َحًدا‬
‫َأ‬

And the record (of everyone’s deeds) is set in place; and you will see the disbelieving
criminals filled with dread because of what is in it, and they will say: Alas, woe is ours!
What is this record? It leaves out nothing, be it small or great, but it is accounted! They
have found all that they did confronting them (in the forms thereof particular to the
Hereafter). And Your Lord wrongs no one. (Qur’an, Surah al-Kahf, 18:49).

Besides our actions, even our beliefs and intentions are of utmost importance as well. For
example, a person may be doing acts of charity and appears to be generous, but his
intention is really seeking popularity and respect in the community, not necessarily
helping the needy.

As each of us act with a particular intention, we start to make impressions upon our souls.
Some actions are done repeatedly which leave a lasting impression on our souls, while
others are done occasionally which have a lesser impact. Sometimes we regret after
performing an action and try not to repeat it again. At other times, we do not care and
continue to do so despite knowing that it is against societal moral norms. However the
true calamity and horror of the Day of Judgement is this very inseparability of our actions
from us:

19
 ‫ِإَّنا َأْنَذْر َناُكْم َعَذاًبا َقِريًبا َيْوَم َيْنُظُر اْلَمْر ُء َما َقَّدَمْت َيَداُه َوَيُقوُل اْلَكاِفُر َيا َلْيَتِني ُكْنُت ُتَر اًبا‬

We have surely warned you against a punishment near at hand. On that Day a person will
look at what he has forwarded (from the world) with his own hands, and the unbeliever will
say: Oh, would that I were mere dust (instead of being a responsible being with
consciousness and free will)! (Qur’an, Surah al-Naba’, 78:40).

In the end, each one of us has done millions of actions throughout our lives. Each of these
actions leave an impression on our soul, some make our soul brighter and luminous, while
others make it darker and dull. In the end our soul becomes a product of what we have
done throughout our lives.

Thus, this “book of deeds” which will be ‘brought forth’ on the Day of Judgement is the
appearance of our own soul which is a product of our intentions and actions. (Good actions
of those who do not believe in God will be discussed in chapter 15).

7. Paradise (al-Jannah)

The monotheistic teachings of Judaism, Christianity and Islam talk about an abode in the
hereafter which is a place of tranquility, peace, abundance and pleasure. Dwellers of
paradise will live forever in comfort and ease, and not face any danger or harm:

‫ِلَّلِذيَن َأْحَس ُنوا ِفي َٰهِذِه الُّدْنَيا َحَس َنٌة َوَلَداُر اآْل ِخ َر ِة َخ ْيٌر َوَلِنْعَم َداُر اْلُمَّتِقيَن َجَّناُت َعْدٍن َيْدُخ ُلوَنَها َتْج ِري ِمْن َتْح ِتَها‬
‫اَأْلْنَهاُر َلُهْم ِفيَها َماَيَش اُءوَن ۚ ۚ َكَٰذِلَك َيْج ِزي الّٰلُه اْلُمَّتِقيَن اَّلِذيَن َتَتَوَّفاُهُم اْلَماَل ِئَكُة َطِّيِبيَن ۙ ۙ َيُقوُلوَن َس اَل ٌم َعَلْيُكُم اْدُخ ُلوا‬
‫اْلَج َّنَة ِبَما ُكْنُتْم َتْعَمُلوَن‬

Whereas it is said to those who keep from disobedience to God in reverence for Him and
piety: What is it that your Lord sends down (on the Messenger)? They answer: That which
is purely good and to our benefit (in both worlds). For those devoted to doing good in this
world, aware that God is seeing them, there is good, and the abode of the Hereafter is
indeed better. How excellent indeed, is the abode of the God-revering, pious! Gardens of

20
perpetual bliss which they will enter, through which rivers flow. Therein they will have
whatever they may desire. Thus does God reward the God-revering, pious – Those whose
souls the angels take while they are in a pious state (free of evil, and worshipping none
but God alone), saying: Peace be upon you! Enter Paradise for what you have been doing.
(Qur’an, Surah al-Nahl, 16:30-32).

The Qur’an is quite explicit about the abode of paradise in the hereafter for those who
believe, do good and avoid evil actions. It gives vivid imagery of paradise and the various
comforts, pleasures and honors that are bestowed on those who enter it. This is the
reward for an individual, after leading a disciplined life in this world, facing its hardships
and tests with forbearance and patience, and protecting their soul from moral corruption
and bad habits:

‫اَل‬ ‫ْأ‬ ‫َأ‬ ‫َأ‬ ‫َّل‬ ‫ْل‬ ‫َل‬ ‫ُط‬ ‫َل‬ ‫َل‬
‫َع ٰى ُس ُرٍر َمْوُضوَنٍة ُمَّتِكِئيَن َع ْيَها ُمَتَقاِبِليَن َي وُف َع ْيِهْم ِو َداٌن ُمَخ ُدوَن ِب ْكَواٍب َو َباِريَق َوَك ٍس ِمْن َمِعيٍن‬
‫ُيَصَّدُعوَن َعْنَها َواَل ُيْنِزُفوَن َوَفاِكَهٍة ِمَّما َيَتَخ َّيُر وَن َوَلْح ِم َطْيٍر ِمَّما َيْش َتُهوَن َوُح وٌر ِعيٌن َكَأْمَثاِل الُّلْؤُلِؤ اْلَمْكُنوِن َجَز اًء ِبَما‬
‫َكاُنوا َيْعَمُلوَن اَل َيْسَمُعوَن ِفيَها َلْغًوا َواَل َتْأِثيًما ِإاَّل ِقياًل َس اَل ًما َس اَل ًما‬

(They will be seated) on lined thrones (encrusted with gold and precious stones), reclining
upon them, facing one another. There will go round them immortal youths, with goblets,
and ewers, and a cup from a clear-flowing spring, from which no aching of the head
ensues, nor intoxication of the mind; and with fruits such as they choose, and with the
flesh of fowls such as they desire; and (there will be) pure maidens, most beautiful of eye,
like pearls kept hidden (in their shells). A reward for all (the good) that they used to do.
They will hear there neither vain talk nor accusing speech; (they will hear) only speech
(wishing) peace and security after peace and security. (Qur’an, Surah al-Waqiʿah, 56:15-
26).

The rewards and blessings of paradise are nothing but the embodiment of our good
actions in this world. What our soul experiences in the next world is a direct result of what
it has done in this world. The actions of this world and the experiences of the next world
are directly linked to one another. They are two aspects of the same reality.

21
When we help others, are kind and courteous to them, remove hardships from them, avoid
unnecessary temptations and cultivate Divine manners in ourselves, then our soul
immediately feels an ease, joy and bliss. With repeated actions this becomes our second
nature and paradise is nothing but a manifestation of what the soul has already acquired
for itself. The righteous souls during meditation and prayer, and while helping others feel
spiritual ecstasy and comfort. It is as if they are already in paradise at that moment, and
in the hereafter they will witness manifestation of the spiritual station that their souls have
already achieved.

Besides the comfort and ease of paradise, there is still more for those who are sincere in
their belief of monotheism. These individuals do not act for the sake of paradise, nor out of
fear for hellfire, but they purely act for the pleasure and company of their true beloved –
meaning God. They seek the Beloved and not His reward:

‫َوُيْطِعُموَن الَّطَعاَم َعَلٰى ُحِّبِه ِمْس ِكيًنا َوَيِتيًما َوَأِس يًر ا ِإَّنَما ُنْطِعُمُكْم ِلَوْجِه الّٰلِه اَل ُنِريُد ِمْنُكْم َجَز اًء َواَل ُش ُكوًر ا‬

They give food, however great be their need for it, with pleasure to the destitute, and to
the orphan, and to the captive, (saying): We feed you only for God’s sake; we desire from
you neither recompense nor thanks (we desire only the acceptance of God). (Qur’an,
Surah al-Insan, 76:8-9).

The pleasure and approval of God is higher for them than what is available in the paradise:

‫َوَعَد الّٰلُه اْلُمْؤِمِنيَن َواْلُمْؤِمَناِت َجَّناٍت َتْج ِري ِمْن َتْح ِتَها اَأْلْنَهاُر َخاِلِديَن ِفيَها َوَمَس اِكَن َطِّيَبًة ِفي َجَّناِت َعْدٍن ۚ ۚ َوِرْضَواٌن‬
‫َأ‬
‫ِمَن الّٰلِه ْكَبُر ۚ ۚ َٰذِلَك ُهَو اْلَفْوُز اْلَعِظيُم‬

God has promised the believers, both men and women, Gardens through which rivers flow,
therein to abide, and blessed dwellings in Gardens of perpetual bliss; and greater (than
those) is God’s being pleased with them. That indeed is the supreme triumph. (Qur’an,
Surah al-Tawbah, 9:72).

22
The closeness to God and witnessing His beauty and majesty is higher than the pleasures
and comfort of paradise itself:

‫ِإَّن اْلُمــَّتِقيَن ِفي َجَّناٍت َوَنَهٍر ِفي َمــْقَعِد ِصْدٍق ِع ْنَد َمِليٍك ُمْقَتِدٍر‬

And the God-revering, pious ones will be in Gardens and by rivers; In the assembly of
honor composed of the loyal and truthful in the Presence of the One All-Omnipotent
Sovereign. (Qur’an, Surah al-Qamar, 54:54-55).

8. Hell (al-Jahannam)

The second abode of the hereafter that is repeatedly mentioned in the literature of
monotheistic religions is called hell or jahannam (in Arabic, this word means a deep pit). It
is the abode for the guilty. Those who were oppressive to others as well as to their own
souls.

Just as the physical body can suffer from multiple illnesses, our souls can also have many
diseases. The most important of these are: arrogance, greed and jealousy.

One of the main goals of following a religion or spiritual code of life is to purify the soul
from these illnesses. It is not an easy task to overcome these illnesses and many of us
including those that follow a religion fail to do it properly.

Based on the teachings of Islamic ethics, our soul has a few basic faculties which help
guide our behavior. They are:

A. ʿAql (Faculty of Intellect)

23
b. Shahwa (Faculty of Passion)

c. Ghadhab (Faculty of Anger)

d. Wahm (Faculty of Imagination)

The faculty of intellect has the power of reason and rational inquiry and is attracted
towards knowledge and finding out the real nature of things. It controls and regulates the
other faculties; and it differentiates us and our behaviors from animalistic behaviors.

The faculty of passion helps us acquire things which we think are useful for us. This power
generates the desire to eat, drink, have sexual relations, and acquire wealth and
possessions.

The faculty of anger helps us to generate a repulsive response to things which we find
harmful for us, and it also generates a desire to dominate others.

The faculty of imagination helps us to acquire universal and particular concepts, as well as
plan and scheme our affairs.

These powers of the soul are not bad or evil in themselves but in fact are necessary for
our existence in this life. But for optimal behavior they need to remain under the control of
our intellect. However, when these faculties dominate our intellect, then we demonstrate
behavior which crosses societal and moral norms and we can end up oppressing ourselves
and others.

24
Hell and its torments and sufferings are not a revenge from God for disobeying His
commands, but it is a natural outcome of our own actions and beliefs. When we abuse the
faculties of passion, anger and imagination, we are generating suffering for us in the
afterlife.

For example, a person abuses his faculty of passion by becoming greedy and starts
accumulating and misappropriating the wealth of orphans who are under his care.
According to the Qur’an, by doing this, in reality one is only accumulating fire for oneself,
and in the afterlife one will face the consequences of it:

‫ِإَّن اَّلِذيَن َيْأُكُلوَن َأْمَواَل اْلَيَتاَمٰى ُظْلًما ِإَّنَما َيْأُكُلوَن ِفي ُبُطوِنِهْم َناًر اۖ ۖ َوَسَيْصَلْوَن َس ِعيًر ا‬

(As for) those who consume the property of the orphans unjustly, surely they only swallow
fire into their stomaches and they shall enter burning fire. (Qur’an, Surah al-Nisa’, 4:10).

Similarly, those who satisfy their sexual urges outside of the bond of lawful marriage,
transgress the limit of the faculty of passion and will certainly face the consequences of
their actions:

‫َواَل َتْقَر ُبواالِّزَناۖ ۖ ِإَّنُه َكاَن َفاِح َش ًة َوَس اَء َسِبياًل‬

Do not draw near to any unlawful sexual intercourse; surely it is a shameful, indecent
thing, and an evil way (leading to individual and social corruption). (Qur’an, Surah al-Isra’,
17:32).

The misuse of the faculty of anger is to verbally and physically abuse others. Unleashing a
burst of anger on others on trivial matters, or trying to unjustly subdue others by putting
them down is a manifestation of this faculty. Similarly, nations and countries who wage
wars on others for domination or stealing their resources is also a manifestation of this

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faculty. Those who unjustly murder others will certainly face the consequences of their
actions in the next world:

‫َوَمْن َيْقُتْل ُمْؤِمًنا ُمَتَعِّمًدا َفَجَز اُؤُه َج َهَّنُم َخاِلًدا ِفيَها َوَغِضَب الّٰلُه َعَلْيِه َوَلَعَنُه َوَأَعَّد َلُه َعَذاًبا َعِظيًما‬

Whoever kills a believer intentionally, his recompense (in the Hereafter) is hell, therein to
abide; and God has utterly condemned him, excluded him from His mercy, and prepared
for him a tremendous punishment. (Qur’an, Surah al-Nisa, 4:93).

The abuse of the power of imagination is found in deceiving and cheating others. Other
examples are lying, intentionally making false promises and tricking others into believing
something which is not true. This behavior will also lead to an unpleasant outcome:

9 ‫ُيــَخاِدُعوَن الّٰلَه َواَّلِذيَن آَمُنوا َوَمـا َيْخ َدُعوَن ِإاَّل َأْنُفَسُهْم َوَما َيْش ُعُر وَن‬

They desire to deceive God and those who believe, however they deceive only themselves
and they do not perceive. (Qur’an, Surah al-Baqarah, 2:9).

The hell-fire or a painful and unpleasant experience in the hereafter is what people have
earned from their own hands through their false beliefs and wrong actions. Just as lung
cancer is a direct result of smoking and not a “punishment” from God, similarly abusing
various faculties and oppressing others leads to consequences for which we can only
blame ourselves. Thus, we state that: Hell is not a “punishment” from God but is an
outcome of our own actions. It is a manifestation of Divine Justice. Divine religions have
cautioned and warned us against crossing certain limits (e.g. the Ten Commandments), as
we cannot escape the consequences of our actions.

However, the hell which is described as a place of pain and suffering, is also a form of
Divine mercy. Certain individuals have developed very bad habits and traits (e.g. abusive

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conduct, constant lying) and as such, no one wants to deal with them. Sending them to
hell is a way of keeping them away from those who have upright, moral conduct and have
fair dealings (also known as the people of heaven). We as human beings do this all of the
time to those who have disruptive behavior in the society, we remove them from the
society and place them in jail.

Moreover, the abode of hell gives these individuals with evil traits a chance to reform
themselves from the bad, evil habits. The spiritual growth that they should have achieved
while living as a believer in this world but did not due to their indulgence in various
passions and lusts can be achieved to a certain extent by spending some time in hell. As
for those who are truly unrepentant, stubborn in their denial of the reality and signs of God
or are too proud to change their behavior in the light of clear arguments and Divine
teachings and are hopeless of the mercy of God, they have chosen hell for themselves and
will stay in there forever.

The Qur’an talks about the reality and the consequences of various actions – many of
which we consider trivial. For example, backbiting or talking about the bad habits of
someone in their absence for the sake of gossip – even though it may be true – is
something which at best is discouraged and however may also be prohibited. The
manifestation of this action (backbiting) in the hereafter is as if we are eating someone’s
flesh:

‫َأ‬ ‫َأ‬ ‫َأ‬

‫َيا ُّيَها اَّلِذيَن آَمُنوا اْجَتِنُبوا َكِثيًر ا ِمَن الَّظِّن ِإَّن َبْعَض الَّظِّن ِإْثٌم ۖ ۖ َواَل َتَجَّسُس وا َواَل َيْغَتْب َبْعُضُكْم َبْعًضاۚ ۚ ُيِح ُّب َحُدُكْم‬
‫َأ‬ ‫َأ ْأ‬
‫ْن َي ُكَل َلْح َم ِخيِه َمْيًتاَفَكِرْهُتُموُهۚ ۚ َواَّتُقواالّٰلَهۚ ۚ ِإَّن الّٰلَه َتَّواٌب َر ِحيٌم‬

O you who believe! Avoid much suspicion, for some suspicion is a grave sin (liable to God’s
punishment); and do not spy (on one another), nor backbite (against one another). Would
any of you love to eat the flesh of his dead brother? You would abhor it! Keep from
disobedience to God in reverence for Him and piety. Surely God is One Who truly returns
repentance with liberal forgiveness and additional reward, All-Compassionate (particularly
towards His believing servants). (Qur’an, Surah al-Hujurat, 49:12).

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Based on the above discussion, it should be clear that the concept of hell in the afterlife is
something which is a direct result of what we ourselves have done in this world. No one
should feel immune from his or her own actions. If a man is unjustly murdered, or a
woman is sexually abused, the culprit may or may not face the punishment in this life –
however, there is no escaping from one’s actions in the hereafter:

‫َفَمْن َيــْعَمْل ِمْثَقاَل َذَّر ٍة َخـْيًر ا َيَرُه َوَمْن َيْعَمْل ِمْثَقاَل َذَّر ٍة َش ًّر ا َيَرُه‬

So then, however has done an atom’s weight of good will see it; and whoever has done an
atom’s weight of evil will see it. (Qur’an, Surah al-Zilzal, 99:7-8).

Rational Arguments for the Hereafter

The knowledge about the hereafter contained in the Abrahamic religions has come
primarily from revelation such as the Bible and the Qur’an. However, are there any
rational arguments in this regards? Should we believe that those who died long ago, and
have now turned into bones and dust will ever be raised again? Can dead bones really
come back to life:

‫َوَضَر َب َلَنا َمَثاًل َوَنِس َي َخ ْلَقُهۖ ۖ َقاَل َمْن ُيْح ِيي اْلِعَظاَم َوِهَي َر ِميٌم َقاَل َمْن ُيْح ِيي اْلِعَظاَم َوِهَي َر ِميٌم ُقْل ُيْح ِييَها اَّلِذي‬
‫َأ َأ َأ‬
‫ْنَش َها َّوَل َمَّر ٍةۖ ۖ َوُهَو ِبُكِّل َخ ْلٍق َعِليٌم‬

And he coins a comparison for Us, having forgotten his own origin and creation, saying:
Who will give life to these bones when they have rotten away? Say: He Who produced
them in the first instance will give them life. He has full knowledge of every (form and
mode and possibility of) creation (and of everything He has created He knows every detail
in every dimension of time and space). (Qur’an, Surah Ya Sin, 36:77-79).

We witness resurrection in nature all of the time. Nothing grows on a piece of land that
has been devoid of water for a long time and is dead until rain falls on it and it starts to
show signs of life again:

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 ‫َأْل‬
‫َفاْنُظْر ِإَلٰى آَثاِر َر ْح َمِت الّٰلِه َكْيَف ُيْح ِيي ا ْرَض َبْعَدَمْوِتَهاۚ ۚ ِإَّن َٰذِلَك َلُمْح ِيياْلَمْوَتٰى ۖ ۖ َوُهَو َعَلٰى ُكِّل َش ْي ٍء َقِديٌر‬

Look then at the signs of God’s mercy, how He gives life to the earth after its death, most
surely He will raise the dead to life; and He has power over all things. (Qur’an, Surah al-
Rum, 30:50).

But still for some people the default position is that since we have not witnessed the
hereafter why should we believe in its existence? Who knows what happens after death?
Why should I worry about facing the consequences of my actions after my death?

Let us try to analyze this.

The basic principle in the concept of the hereafter is that our beliefs and actions have
consequences. I think most of us will agree with this line of thinking that our beliefs and
actions at least have consequences in this life.

If a student works hard, attends all of the classes and prepares for the examination, then
he is likely do well in the test as opposed to another student who does not study, misses
classes and takes their examination lightly.

The actions of a hardworking student are based on a belief that they need to give
importance to their studies for a successful outcome in their academic endeavors. On the
contrary, a student who takes their studies casually despite having the ability to work as
hard as the other student does not really believe in achieving academic success, or is
distracted by other habits such as sports or videogames.

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This example illustrates that our beliefs and actions based on that belief, have real
consequences. The opposite of this way of thinking is that our beliefs and actions are
inconsequential – but this is absurd.

Now, are the consequences of our actions limited to this current life only or do they extend
beyond this life? Many a times a person intends to do good and is sincere in their efforts
but ends up facing an adverse outcome.

For example, a woman is sincere to her husband and is devoted to him, but he ends up
betraying her and abandons her for another woman. This woman, despite her sincere
intentions and efforts had an adverse outcome.

Similarly, sometimes we see that a person is murdered and the killer is never found and
never punished for this serious injustice. In other words, there appears to be no
consequences for the killer despite committing a severe act of aggression.

If the scope of our actions and their consequences was limited to this life only, then this
world will be a very unjust place. Often good is responded by good and bad by bad, but it
is certainly not true in all situations. Our instincts tell us that there should be more to our
efforts than what we see in this limited life.

All of us are bound by the time limit of life allotted to us. Some of us live to be 60 and 70,
others die at 30 or 40 or even younger, but we all have the same end. We all must die
without exception. This is despite all of us wanting to live forever, as we have an built-in
instinct for permanence. Moreover, all of us must fall asleep for a good part of our lives,
and none of us can escape this. We must severe connections with our work, families,
possessions, hobbies and even our bodies every night for a good number of hours when
we fall asleep. Every day we are reminded, that everything we have accumulated and is so
dear to us will be separated from us when the overwhelming event of death will happen.

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During sleep, we experience dreams which are truly a meta-physical experience just as
Near Death Experiences (NDE) are, as reported by thousands of patients who have
survived cardiac resuscitation. These observations (dreams and NDE) point towards a level
of consciousness that is beyond our baseline level of consciousness during the awake
state.

The inevitability of death (and mini-death i.e sleep) and the incomplete outcomes and
consequences of our actions makes one wonder that there must be consciousness beyond
death and it is at this point that the revelation from God gives further insight into the
nature of the afterlife:

‫َأ‬ ‫َأ‬ ‫َأ‬

‫َفَحِس ْبُتْم َّنَما َخ َلْقَناُكْم َعَبًثا َو َّنُكْم ِإَلْيَنا اَل ُتْر َجُعوَن‬

What! Do you then think that We have created you in vain and that you shall not be
returned to Us? (Qur’an, Surah al-Mu’minun, 23:115).

The belief in the hereafter gives a depth of vision and extends our focus beyond the
physical reality of this life. Whatever we do has consequences both in this life, and more
importantly in the life to come. There is no escape from God’s dominion and the
consequences of our own actions:

16 ‫ۚ ِلَمِن اْلُمْلُك اْلَيْوَم ۖ ۖ ِلَّلِه اْلَواِحِد اْلَقَّهاِر‬

ۚ‫َيْوَم ُهْم َباِرُز وَن ۖ ۖ اَل َيْخَفٰى َعَلى الّٰلِه ِمْنُهْم َش ْي ٌء‬

The Day when they will come forth (from death), with nothing of them being hidden from
God. Whose is the absolute Sovereignty on that Day? It is God’s, the One, the All-
Overwhelming (with absolute sway over all that exist). (Qur’an, Surah al-Mu’min, 40:16).

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