A Study of Hereafter in Islam
A Study of Hereafter in Islam
A Study of Hereafter in Islam
Introduction
Islam is a seal of revealed religions, its scripture (Qur’an) is the final holy book reveled to
mankind by Allah (SWT). According to Islam, the present world is not an eternal abode. The
Qur'an tells us that man is placed here only temporarily, so that his moral fibre may be tested
in terms of his obedience to God’s will. He must always remember that there will be the life
hereafter or Akhirah as it is known in Islamic terminology. As such, the worldview of Islam is
not restricted on this physical world, rather, it also extended to the metaphysical world
(hereafter) and which is considered as one of the pillars of Iman. In fact, the importance of
hereafter in Islam is obvious in its scripture (Qur’an), with various emphases on this
metaphysical world in its various chapters. Indeed, the concept of afterlife has become a
wonder to some secular worldviews or scientific worldview. The mysterious concept of
having another life after death invited many school of thoughts to dive into its infinite realm
of discussion in which many has failed to come up with a legitimate answer that satisfie
inquisitive human mind. On the verge of frustration some may even give up on searching for
its reality and merely accept the concept of life will be ended with death. They rejoice the idea
of ‘you only live once and let’s have fun while you are still here’. This simple concept having
no accountability for any action be it good or bad act, seems very appealing to any souls that
give up their quest on searching for their true meaning of existence. Conversely, Islamic
worldview regards this life a mean to achieve the end, i.e in Islam, and this life is not the end
by itself, but it is the venue of good work that will produce the sweet fruit in the life to come.
*
Assistant Professor, Department of General Studies, Kulliyyah of Islamic Revealed Knowledge and Human
Sciences, International Islamic University Malaysia (IIUM). E-mail : ashimi@iium.edu.my
102 Bangladesh Journal of Islamic Thought 10 : 13
Therefore, in Islamic worldview, this world is like a field in which our actions are sown like
seeds and they grow into plants which are then harvested in the next world. Thus, this article
will explore the concept of Hereafter in Islam, with particular reference to its various names
in the noble Qur’an, its signs and its wisdom.
1
Collins English Dictionary – Complete and Unabridged © HarperCollins Publishers 1991, 1994,
1998, 2000, 2003.
2
Ibid.
3
Random House Kernerman Webster's College Dictionary, © 2010 K Dictionaries Ltd. Copyright
2005, 1997, 1991 by Random House, Inc. All rights reserved.
4
Collins Thesaurus of the English Language – Complete and Unabridged 2nd Edition. 2002 © Harper
Collins Publishers 1995, 2002.
5
The American Heritage Dictionary of the English Language, (2009), fourth Edition, Houghton
Miflin Company.
6
Encyclopedia of Religion (1987) 2nd Edition, Macmillan, U. S. A.
7
Kamar Oniah Kamaruzaman, Understanding Islam, Contemporary Discourse, (2007) Saba Islamic
Media, Kuala Lumpur, p.142.
A Study of Hereafter in Islam 103
evil people should receive their penalty of their hand deeds. There is no injustice against
anybody; because God is always Just. Indeed, the holy Qur’an has proven this fact, when
Almighty Allah stated that : “And We shall set up balances of justice on the Day of
Resurrection, then none will be dealt with unjustly in anything. And if there be the weight of a
mustard seed, We will bring it. And Sufficient are We as Reckoners”8.
Thus, all judgment will be passed in this period. This day each person will be judged on his
own merits9 . It means there will be no allowances made, nor will one person be able to speak
for another, each must be judged on his or her deeds sent through their hands before while in
the life of the world.
The oxford dictionary on Islam stated that Al- Akirah (Hereafter) in Islam is a belief of
Muslims about the end of this world, whereall human beings will have to face God and
account for their deeds, good and bad. God will judge them accordingly, assigning reward or
punishment.10It means that Ákhirah or Akhirat ( )اﻵﺧﺮةis an Islamic term referring to
Hereafter. It is repeatedly referenced in chapters of the Qur’an concerning Yaum al Qiyamah,
the Islamic Day of Judgment, an important part of Islamic faith. It indicates that life is
temporary on the earth.
Meanwhile, the belief in Hereafter and which is one of the pillar of Iman is not only exclusive
in Islam, Kamar Oniah again argues that, the concept of afterlife is not exclusively found in
Islam only. All religions do indeed have understanding that there will be a life after this one,
and that this present life is not the be-all or the end all11. Apart from diversities of the world
belief and religion, it is not logical for any rational being to assume that this transitory life is
the end of everything. For instance in Christianity, eschatology is a Christian religious term. It
is a concept term used for beliefs and doctrines concerning last thing- Death, the end of the
world and the afterlife12. Broadly speaking, Christian eschatology is the study of the destiny
of humankind as it is revealed by the Bible, which is the primary source for all Christian
eschatology studies.13 Thus, eschatological passages are found in many places in the Bible,
both in the Old and the New Testaments. In short, the concept of hereafter in Islam which is
known as Al- akhirah i.e the day to be the final assessment of humanity of Allah, with
annihilation of all life, resurrection and judgment. Moreover, its knowledge and time
exclusively belong to Allah.
8
Al Anbiyaa, 21 : 47
9
Sheikh Mahmood H. Zero Hour, The ending of the World, when all things will cease to exist.S.
Abdul Majeed&Co. p.88.
10
The Oxford Dictionary on Islam(2009) Oxford University Press.
11
Kamar Oniah, Understanding Islam, Contemporary Discourse. p. 142.
12
The American Heritage Dictionary of the English Language, (2009), fourth Edition, Houghton
Mifflin Company.
13
McNeile, A.H. (1927), An Introduction to the Study of the New Testament, Oxford : University
Press.
104 Bangladesh Journal of Islamic Thought 10 : 13
“Verily, Allah! With Him (Alone) is the knowledge of the Hour, He sends down the rain, and
knows that which is in the wombs. No person knows what he will earn tomorrow, and no
person knows in what land he will die. Verily, Allah is All-Knower, All-Aware (of things)”14.
As a matter of fact, in Islam the time of the event is not specified, although there are major
and minor signs which have been foretold to happen with Qiyamah at the end of time. As
such, many chapters of the noble Qur'an contain many verses to show the necessity and
imminence of this day. Hence, this humble article will examine the various name of Al-
akhirah in the Noble Qur’an, its minor and major signs and that will be followed by the
necessity and wisdom of this final day in Islam.
14
Lukman, 31 : 34.
15
Al- Nazi’t, 79 : 42 : 46.
16
Al-a’raf, 7 : 187.
17
Al- Anbiya’ 21 : 1.
A Study of Hereafter in Islam 105
Lastly, in Surat Nahl the importance of Hereafter is also mentioned when Allah (SWT) said
that :
“The Event (the Hour or the punishment of disbelievers and polytheists or the Islamic laws or
commandments), ordained by Allah will come to pass, so seek not to hasten it. Glorified and
Exalted be He above all that they associate as partners with Him” 18.
Thus, the above verses indicate the significance of Hereafter in Islam and it is real, no doubt
about it.
18
Al- Nahl 16 : 1.
19
Al- Qurtubi, (2003) Al-TazkiratFiiAhwal al MawtaawaUmur Al-Akhirah, Muassasatul Kutub al-
thaqafiyyah, Beirut, p. 461.
20
. Bukhari, Kitab al-Tafsir, commentary on Surat al- Nazi’ah, DaarulKutub al- Arabiyyah, Beirut, p.
123.
21
Bukhari, Kitab al- Adab al- Mufrad, (1892), Priceton University Arabic Collection, p. 71.
106 Bangladesh Journal of Islamic Thought 10 : 13
anyone know in what land he is to die. Verily God is full knowledge and he is acquainted
(with all things)”22.
Indeed, there are many Ayat al – Qur’an (Qur’anic verses) and Ahadith (the sayings of
Prophet Muhammad (SAAS) that emphasize on this important issue (eschatology) which
indicates its imminence and significance. Of course, in Islamic worldview, the eschatology or
the Day of Judgment is the end where the pseudo-means for real end, where falsehood is not
only substituted for truth but become truth, and even more attractive than truth. As far as this
day is concerned, we ought to examine its various names in Islam and its implication.
22
Bukhari, Kitab al- Tafsir, commentary on Luqman, 31 : 34. A longer Hadith is narrated by Muslim
in Kitab al-Iman, p. 28.
23
Al-Qiyamah, 75 : 1.
24
Al Rum, 30 : 56.
25
Al Fatiha, 1 : 4.
26
Al Infitaar, 82 : 17-19.
27
Khalid Sanaadiqi (2001), Al-Yawm al-Akhirwanihayah al-zaman, Dar ‘Alaa al- Din, Damascu, p.
142.
A Study of Hereafter in Islam 107
Of course, this meaning is very comprehensive and entirely different from the Christian
concept of the Day of Judgment.
iii. The Hour (as-Saah)
“The Hour has drawn near, and the moon has been cleft asunder (the people of Makkah
requested Prophet Muhammad to show them a miracle, so he showed them the splitting of the
moon)”28.
This implies that, the date and time of judgment is near and will occur as planned by God and
it is unknown to anyone except Allah (SWT).
iv. Day of Reckoning (Yawm al- Hisab)
Musa (Moses) said : "Verily, I seek refuge in my Lord and your Lord from every arrogant
who believes not in the Day of Reckoning!"29
It is called Yawm al- Hisaab because; this particular day of reckoning, everything will be
counted and weighed before any punishment or reward is given by Allah to all His
creatures.30 Then, the righteous people will find their abode in Paradise, wheras, the evil
people will end up in hell fire
v. Day of Meeting (Yawm al- Talaq)
“He is Allah Owner of High Ranks and Degrees, the Owner of the Throne. He sends the
Inspiration by His Command to any of His slaves He wills, that he (the person who receives
inspiration) may warn (men) of the Day of Mutual Meeting (i.e. The Day of Resurrection)”31.
This indicates that, hereafter is the meeting day to receive judgment from Allah and all people
are at the same level without any discrimination of race, colour, status or ethnicity. Perhaps,
this ayah is in line with hadith Narrated by Bukhari that: “verily does not concern about
human form and money, but His Almighty always concerned about their hearts and deeds”32.
Obviously, it is only the deeds of mankind will rescue him before Allah (SWT) in the day of
Mutual meeting.
vi. Day of Intrigue (Yawm at- Taghabun)
“And remember the Day when He will gather you (all) on the Day of Gathering, that will be
the Day of mutual loss and gain (i.e. loss for the disbelievers as they will enter the Hell-fire
and gain for the believers as they will enter Paradise). And whosoever believes in Allah and
performs righteous good deeds, He will remit from him his sins, and will admit him to
28
Al- Qamar, 54 : 1.
29
Al- Gafir, 40 : 27.
30
Sheikh Mhamood, p. 100.
31
Al-Gafir, 40 : 15.
32
Ali Abdul Hamid Balatji, (1991) Riyyadh al- Salihin, Darul Khair, Damascuss, p. 252.
108 Bangladesh Journal of Islamic Thought 10 : 13
Gardens under which rivers flow (Paradise) to dwell therein forever, that will be the great
success”33.
Allah has named this day as Tagabun; because; the Day of Gathering, that will be the day of
mutual loss and gain. And whoso believes in Allah and does good deeds — He will remove
from them the evil consequences of their deeds and He will make them enter Gardens through
which streams flow, to abide therein forever. That is the supreme triumph.
viii. The Day Man is Released from Grave (Yawm al- Khuruj)
“The day when they will hear the blast in truth; that will be the day of coming forth from the
graves”36.
This means that deaths who are already in the grave and who have devastated will be raised
again and resurrect for accountability37. This indicates divine justice. i.e the righteous people
should enjoy the fruit of their righteousness in life and evil people should bear the
consequence of their mischief and vice.
In fact, the above names are only few names of Hereafter in the Qur’an, there are many more
which the space can not allow us to elaborate, such as (Yawm alWa’id) Day of Threats, (Al-
Waqi’ah) Day of Event, (Al Haqqah) Certainty, (Al- Qari’ah) Groudbreaking, (Attamatul
Kubra) Great Disaster, (Al- Gashiyah) The Horrible Event, (As-Sakhat) Blowing Strong,
(Yawm al Hasrah) Regretting Day, (Ar- Rajifah) Stirring, ( Al- Zalzalah) Jingle, (Yawm Al-
Akhir) Last Day. etc…
Having explored the various names of Hereafter in the Qur’an, we are now eligible to study
its major and minor sign respectively.
33
Al- Tagabun, 64 : 9.
34
Qaaf, 50 : 35.
35
Hashim ‘Aqil ‘Azuz, (1986) Al- Qiyamahwa al- Hayat ba’dal Mawt, Darul Kiblah li al-thaqafah al
Islamiyyah, p. 70.
36
Qaaf, 50 : 43.
37
Ahmad H. Sakr, Life, Death and the Life After (2005), Foundation for Islamic Knowledge,
Lombard, Illinois, p.84.
A Study of Hereafter in Islam 109
38
Bukhari, Kitab al- Adab al- Mufrad, p. 67
39
Ibib, p. 68.
40
Ibn Kathir, (2000) The Signs Before the Day ofJudgement, Daar al Taqwa Ltd, London, p. 16.
110 Bangladesh Journal of Islamic Thought 10 : 13
2. The Mahdi,
3. The appearance of MasihIsa (Jesus Christ), the son of Mary (peace be upon him),
4. Yajuj and Majuj (Gog and Magog),
5. The destruction of the Ka’bah and the recovery of its treasure,
6. Emergence of the Beast,
7. The smoke,
8. Three major landslides (one in the East, one in the West, and one on the Arabian
peninsula),
9. The wind will take the souls of the believers,
10. The rising of the sun from the west,
11. The fire will drive the people to their final gathering place,
12. Three blasts of the trumpet (fear & terror, death, resurrection)41.
In short, while none of the major signs of the last day have occurred, many of the minor signs
have occurred. We should understand these and learn to recognize them as more especially,
those minor signs will likely occur during our lifetimes. The lesson that we can learn from
this is a wise person should always be ready to meet his creator in the Hereafter.
Necessity and Wisdom of Hereafter in Islam
There is no doubt that God is just. He created the universe and mankind for a purpose. In fact,
the world will be useless if the hereafter is not included as destination of all creations of God;
because this day is the manifestation of Devine Justice where all human beings will be justly
judged by Allah (SWT) according to their actions and deeds in the first world (Duniyah).
Moreover, it is a common sense that whatever has a beginning must have ending (the world is
a beginning, and hereafter is the ending of the world). So, whosoever does good equal to the
weight of an atom (or a small ant), shall see it. And whosoever does evil equal to the weight
of an atom (or a small ant), shall see it42. Therefore, eschatology in Islam is necessary, and the
wisdom behind its necessity can be summarized as followed :
Before we penetrate to necessity and wisdom of hereafter in Islam, let’s examine the
worldview of Islam. According to Naqib al- Attass, the Islamic worldview is metaphysical
survey of visible as well as invisible, including the perspective of life as a whole”43. It follows
from this, that the Islamic worldview encompasses the issues of universe, creator, Prophet
hood, society, man and hereafter which is our subject matter. Therefore, Hereafter in Islam is
manifestation of divine justice how the man dealt with the world and the entire universe that
41
Ibid. p.18.
42
Zalzalh 99 : 7-8.
43
Al- Attas (1995) Islam and the Challenge of Modernity, Kuala Lumpur, ISTAC, p. 27
A Study of Hereafter in Islam 111
Allah bestows on him as master of all His Creation. It is on this day that man will prove the
lord that he used to worship either true God or otherwise.
Basically, the necessity and wisdom of hereafter in Islam can be summarized as followed.
Firstly, it is obvious in this complicate modern globe that some criminals and oppressed rulers
may enjoy opulence and luxury until the end of their life. On the other hand, other people
might be righteous and live a virtuous life but did not survive to reap the fruits of their labours
and actions. Instead, they had been made a scapegoat for all sorts of crimes. Were the files of
both groups of people to be closed in this world on the basis of what transpires, what would
become of the infinite justice, wisdom and mercy that God Cherishes for His servants?
Nobody who has the slightest notion of love and justice would consent to such a state of
affairs. Based on this fact, eschatology is undoubtedly necessary. Verily God is just. And His
Almighty will judge everybody according to his deeds. “That no burdened person (with sins)
shall bear the burden (sins) of another”44. As far as the divine justice is concerned, God will
never oppress anybody, rather people will receive the seed of their deeds and actions clearly,
precisely and concisely. Therefore, Qur’an is urging people to fear this day and prepare for it.
“And be afraid of the Day when you shall be brought back to Allah. Then every person shall
be paid what he earned, and they shall not be dealt with unjustly”45.
Meanwhile, it is also clear that, Law is a term which does not have a universally accepted
definition, [but one definition is that law is a system of rules and guidelines which are
enforced through social institutions to govern behavior46. Based on this fact, not all the virtues
and vices are subject to final accounting in this worldly life. Many crimes and virtues are thus
not commensurable with the worldly retribution or reward respectively. Hence, it is more
logical to look further, beyond this world where extensive or infinitesimal, will be irresistibly
exposed, scrupulously scrutinized and then adequately requited. Due to these facts Islam
perceived eschatology irrefutably necessary. Indeed, Qur’an has strongly supported this fact
in chapter 21 : 47 when Allah said : “And We shall set up balances of justice on the Day of
Resurrection, then none will be dealt with unjustly in anything. And if there be the weight of a
mustard seed, We will bring it. And Sufficient are We as Reckoners”47.
Secondly, as we stated earlier that whatever has beginning must have ending, as such, the
ends of the life is imminent and it is beyond any doubt, so that people can receive the fruit of
their struggling in the life and they can also justify the purpose of their life in hereafter.
Indeed, it is on this day that every person will find his deepest self, fully excavated from the
debris of extrinsic and immediate concerns wherein the means are substituted for ends and
even pseudo-means for real ends where falsehood is not only substituted for truth but
becomes truth and even more attractive than truth. And this fact is clearly mentioned in the
Qur’an, “That Day mankind will proceed in scattered groups that they may be shown their
44
Al- Najm 53 : 38.
45
Al Baqarah, 1 : 281.
46
Robertson, I. (1989) Crimes against Humanity, London, p. 90.
47
Al-Anbiyaa’, 21 : 47.
112 Bangladesh Journal of Islamic Thought 10 : 13
deeds”48. Hence, it is clear, that this day is very important than the first life, because it is
anend where no another mean to achieve another end. Therefore the wise person should
continue striving for good deeds; for the sake of the hereafter where an infidel will wish to
become a clay again. “Verily, we have warned you of a near torment, the Day when man will
see that (the deeds) which his hands have sent forth, and the disbeliever will say: "Woe to me!
Would that I were dust!"49.
Thirdly, the last wisdom behind the necessity of hereafter in Islam is the nature of our
contemporary world, and which is full with conflicts, dissensions, disputes, confrontation,
cheatings and oppressions, and for the most part, human differences is surrounded with strong
motivations of selfishness of individuals, groups and national interest, and inherent traditions
and myriad other forms of terrorism and vandalism, therefore, these conflicts need to come to
an end and they should be resolved justly. Indeed the Qur’an makes frequent reference to such
confrontations and conflict resolution. “Say (O Muhammad to these polytheists, pagans, etc.)"
You will not be asked about our sins, nor shall we be asked of what you do. Say : "Our Lord
will assemble us all together (on the Day of Resurrection), then He will judge between us
with truth. And He is the (Most Trustworthy) All-Knowing Judge."50
Indeed, Hereafter is necessary in Islamic worldview, because the paradise (al-Jannah) that
Allah has promised the righteous people will be happy to accommodate that virtuous group,
and the hell will also enjoy its respective people on this day. So, the absence of life after
death, will mean the everlasting paradise and hell will be very impossible. In fact, the pleasure
in paradise and the nature of punishment in the hell have unequivocally been elaborated by
the following Ayyah of Yasin. “This Day (Day of Resurrection), none will be wronged in
anything, nor will you be requited anything except that which you used to do. Verily, the
dwellers of the Paradise, that Day, will be busy in joyful things. They and their wives will be
in pleasant shade, reclining on thrones. They will have therein fruits (of all kinds) and all that
they ask for. (It will be said to them): Salamun (peace be on you), a Word from the Lord
(Allah), Most Merciful. (It will be said) : "And O you Al-Mujrimun (criminals, polytheists,
sinners, disbelievers in the Islamic Monotheism, wicked evil ones, etc.)! Get you apart this
Day (from the believers). Did I not ordain for you, O Children of Adam, that you should not
worship Shaitan (Satan). Verily, he is a plain enemy to you. And that you should worship Me
[Alone Islamic Monotheism, and set up not rivals, associate-gods with Me]. That is a Straight
Path. And indeed he (Satan) did lead astray a great multitude of you. Did you not, then,
understand? This is Hell which you were promised! Burn therein this Day, for that you used
to disbelieve. This Day, We shall seal up their mouths, and their hands will speak to Us, and
their legs will bear witness to what they used to earn (It is said that one's left thigh will be the
first to bear the witness)”51.
48
Al Zalzalah, 99 : 6.
49
Al- Naba’, 78 : 40.
50
As-saba’, 34 : 25-26.
51
Ya Sin, 36 : 54-65.
A Study of Hereafter in Islam 113
These are the wisdom behind the necessity of Yaw al- Qiyamah where divine justice will
prevail. And no single injustice will be done against any body.
Conclusion
The concept of Hereafter has become a wonder to almost every instinctive man. The
mysterious concept of having another life after death invite many school of thoughts to dive
into its infinite realm of discussion in which many have failed to come up with a legitimate
answer that satisfied inquisitive human mind. On the verge of frustration some may even give
up on searching for its reality and merely accept the concept of life will be ended with death.
While different religious traditions have their worldview concerning Hereafter, the worldview
of Islam with regard to this matter is unique. It is derived from the authentic source of Islam
(Qur’an) and the sayings (Ahaadiith) of Prophet Muhammad (SAAS). Based on this fact, in
Islam, Hereafter, has many connotations and various names, ranging from Yaw al- Hisab (the
day of reckoning), Yawm al Qiyammah or Yawm al- Ba’th (Day of Resurrection), Yawm al-
Din (Day of Judgment) etc.. these various names imply the necessity and importance of this
day. Furthermore, Hereafter in Islam signifies both the other and ultimate state of existence in
the world to come and the life of everlasting duration and the good or blessing of the ultimate
state of the other world. In both senses, it is opposed to al Dunya (this world). Thus, the
concept of Hereafter in Islam is not a complete extinction or an ultimate end, but the
beginning of a completely new state of existence with new laws and systems that afford
eternity and where the divine justice will prevail. Hence the Qur’an leaves no doubt that the
alternatives for each individual on that day are two, the bliss of the Heaven (al- Jannah) or the
torment of the Hell (Jahannam).
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