A Word from the Author

Among the creeds upon which the edifice of faith stands, belief in the Hereafter is one of the foremost. Without belief in the Hereafter, true faith in Allah, the Messenger, Allah’s Book, and the like does not arise. Moreover, to free oneself from enslavement to desire and satanic temptation and perform righteous deeds sincerely is utterly impossible without firm belief in the Hereafter.

Again, it is not enough merely to hold some sort of belief in the Hereafter. Rather, that belief must conform to Islam and to the Qur’an and Hadith. If this belief is incomplete, or if it is erroneous, the entire edifice of faith and deeds will collapse into ruin.

To the extent that Allah has granted me the opportunity to acquire knowledge of Islam and Islamic history, I have become firmly convinced that once one has a clear understanding of the Hereafter, it becomes possible to follow God’s path in worldly life. Moreover, the inclination toward sin that arises in the mind can be destroyed at its root if a correct and firm belief in the Hereafter remains constantly awakened in the heart.

This worldly life is not the only life; rather, the life after death is the true and everlasting life. There, the moral consequences of worldly life will most certainly be revealed. There, Allah, Lord of the Worlds, will bring forth every hidden and manifest deed of human beings for judgment. A just decision will be made that day concerning every sin and virtue. If the dreadful reality of that day remains forever awake in the corner of one’s mind, together with fear of the All-Knowing and All-Powerful God, then it will be possible to keep away from sin and attain an elevated and noble character. There is no second or alternative way to attain character, nor can there be.

Freed from the bustle of the world, I wrote this book, ‘Beyond the Curtain of Death,’ while spending some time in the secluded silence of prison life. I was suddenly inspired to write it while reading the commentary on Surah Qaf in Tafhim al-Qur’an. Apart from that, I had no opportunity at the time to seek the advice of any learned scholar or consult any authoritative book. It is therefore hardly surprising that the book contains some shortcomings and errors. If any kind-hearted reader informs the author of such matters or supplies additional facts and insights, they will, God willing, be added with gratitude in a subsequent edition. I also hope to present a more detailed discussion in the next edition.

Of course, many books written by others on this subject are available in the market. But although I had no reference books (authoritative works suitable for consultation) at hand while writing this book, I have tried to approach it from a new perspective. Naturally, it is for the reader to judge whether the book is good or bad.

Since this book was able to be published nearly two years after it was written, I regard this as solely the infinite grace of Allah Almighty and bow my head to Him in gratitude.

If, after reading this little book, anyone tries to direct their life toward God in its light, I will consider the labor of my silent, solitary days to have been worthwhile.

I ask the noble readers to pray that Allah, Lord of the Worlds, may grant me too the strength to proceed ceaselessly along His Straight Path. Amen.

Humbly

—The Author

Rabi al-Awwal 1395 AH

1975 CE

No human is aware of his own death,

A hundred years’ provisions, yet not a moment’s notice.

The person who is neither alert nor mindful

Has no fear of death.

Unaware even of the moment,

He dreams colorful dreams of a hundred years.

The Natural Question in the Human Mind

Is life in this world the only life, or is there another life after it? In other words, does human life end at death, or does it continue afterward? This is a natural question in the human mind, and in every age people have disagreed over it; on its basis, two opposing social systems have arisen.

After being born, a person remains in this world for some time and then departs. For some, this period lasts only a few moments; for others, a few days, months, or years. Some live for more than a hundred years. Others, in extreme old age, live a life more helpless than that of a child.

While alive, people have countless hopes and aspirations, countless colorful dreams. Some lives become filled with boundless happiness and comfort, bringing opportunities, means, and resources for fully enjoying life. Wealth, honor, esteem, and glory—and so much more. At last, one day, leaving everything behind and making everyone weep, a person must depart from this world. His throne, sovereignty, courtiers, ministers, friends, admirers, and abundant wealth could not hold him back, nor will anyone be able to do so in the future. King and subject, rich and poor, white and black—all must taste death.

For some, unending sorrow and deprivation descend upon their lives: the neglect, oppression and persecution, injustice and crushing exploitation of others. Throughout their lives, they must endure all this in silence. At last, freed from society’s cruel bonds, they too depart from this world one day.

Again, we see that one person is living an exceptionally honest life. Falsehood, hatred, and envy of others are contrary to his nature. Feeding the hungry, helping the distressed, and speaking, doing, and thinking well are among his virtues.

Yet from his people he received extreme disregard, oppression, and injustice. At last, amid brutal persecution, his life ended behind prison walls or on the gallows. In this life he received no reward whatsoever for his truth and goodness. Will his humanity, then, fail merely after crying out in anguish? Again and again we find examples of individuals or groups who, while raising the voice of truth and struggling to establish it, enraged the tyrannical powerful devotees of falsehood and made their seats of power tremble and totter. Then, in seeking to satisfy their revenge, they imprisoned the bearer of truth’s banner. In prison they subjected him to a steamroller of merciless torture, wounding and tormenting his body blow after blow. Yet he could not be shaken from the path of truth. Whoever heard of his oppression and torture shuddered. Perhaps, in sympathy, two tears even rolled from their eyes.

Do those who follow justice, truth, and goodness not wish the oppressed person to be rewarded and the tyrannical oppressor to be punished? But when and how?

Again, there are cases in which a man lives happily with his wife, children, and family. He has never wronged anyone. Suddenly, one day, a band of armed criminals unjustly raided his home. They killed the master of the house and his sons, committed bestial atrocities against the women, looted the household’s wealth, and set fire to what remained. Everyone who heard of the incident grieved deeply. The same words were on everyone’s lips: Alas! Such brutal, cruel conduct—will it receive no judgment?

Perhaps there is no possibility of judgment, because those entrusted with judgment may have ties and cooperation with those fiends. Will such unchecked injustice against human beings, then, continue indefinitely? Before judgment could take place, the lives of those oppressed people had already been extinguished. Where are they now? Have the tormented souls dissolved into the vastness of space? Have they ceased to exist, or do they still wander about crying out? What is the next chapter after their death like? Complete emptiness, or something else?

And the tyrannical fiends whose crimes went unjudged in this world—they too will die. Will nothing happen to them after death? Will there be no provision for their punishment?

Again, consider this: if one wishes to punish someone for a crime and reward them for a noble deed in this world, can it truly be done properly?

Suppose a man has unjustly killed more than a hundred people. Hundreds of families have been destroyed by his oppression. At last, one day he is brought before the court. Even then, he may escape through loopholes in the law or by other means. If no avenue of escape remains, you will punish him. What punishment? The maximum punishment might be the death penalty. Even an actual murderer’s death sentence may be pardoned. The most powerful ruler may release that murderer in order to use him for his own interests. And even if the death sentence is carried out, is one death sentence sufficient for the murder of more than a hundred people? Will that punishment be enough for him? Yet you have no power to do anything more.

On the other hand, through a lifetime of effort and striving, tireless labor, sacrifice, and perseverance, one person freed an entire nation from the shackles of human servitude and placed it under the just law of an All-Powerful Being. He established a beautiful and happy social order for them. They became happy, prosperous, and advanced. Their lives, property, honor, and dignity became completely secure. Can such a great person be rewarded with a fitting reward?

If the consequences of the former person’s deeds continue after death, and some All-Powerful Being duly punishes and rewards both classes of people—each according to what they deserve—would that not be true justice? Then ask your conscience: is life after death not essential as well?

This is the natural question that has troubled and unsettled the human mind since time immemorial.

People cannot discover its correct answer through thought and research, nor can they do so. To obtain its correct answer, one must turn to an All-Knowing and infallible Being. This book is the correct answer to that very question.

Various Doctrines Concerning the Hereafter

Since ancient times, various doctrines have arisen in the search for an answer to the natural question in the human mind described above.

Another question is inseparably connected with this one: does this life and death have a master, a controller, or not? Does this world and its countless creations—the heavens, the moon and sun, the planets and stars, the mountains, rivers, and so forth—have a Creator or not? The answers to all these questions are found together.

1. One doctrine holds that nothing called a Creator exists. This world, the sky, human beings, animals, and all other creations came into being suddenly as the result of some accident. The birth and death of human beings are likewise products of that accident. There is no such thing as the Hereafter. Whatever is being destroyed, including humanity, has no possibility of existing again. This world will certainly be destroyed one day. After that, nothing will remain.

2. Some say that this world is beginningless and everlasting. It will not be destroyed. Only living beings will perish, but resurrection to life is impossible.

3. Others believe in reincarnation. This means that, in order to experience the consequences of their good or evil deeds, people will be born again and again in this world after death.* [If the doctrine of those who believe in reincarnation were correct, those who are reborn after death should retain some knowledge of the chapter following death. After reincarnation, knowledge of the preceding worldly life would also be essential. Otherwise, how could it be known that the later birth is the consequence of the earlier one? And if that cannot be known, how would the reward or punishment of reincarnation be experienced? —The Author]

4. Others hold that after death there are Hell and Heaven for human beings. However, after suffering punishment in Hell, the sinner will be born again in order to live a disgraced life in this worldly existence as well. The question remains here too: is the punishment of Hell not sufficient for the sinner?

5. Some believe that this world is a place of great sin, and that life here itself is a great punishment. As long as the human soul remains connected with this material world, it must repeatedly be born after death and return here. The true liberation of the human soul lies in emancipation (Emancipation of soul) or in its destruction. This may occur in the following way: in each birth, a person must acquire some merit. Then, if the merit accumulated over several births becomes significant, the soul will finally undergo fana, or destruction. This was its liberation from the sinful world, or emancipation.

Here too there is no permanent punishment or reward for sin and virtue.

6. There is another group that believes in the Hereafter, Heaven, and Hell. They say that they are the heirs of a lineage that was exceedingly beloved and chosen by God. Therefore, they have no reason to fear the Hereafter. Even if they are cast into Hell for their sins, it will only be for a short while. Considering the honor of their lineage, God will soon promote them to Heaven.

7. There is another group that believes in the Hereafter, Hell, and Heaven. They say that God crucified and executed His only son (?). In exchange for that, He forgave all the sins of the entire human race. By believing in this son of His and singing some praises of him, one will attain salvation in the Hereafter.

8. Some do believe in the Hereafter, Hell, and Heaven. Yet in this world they regard certain people, dead or alive, as specially endowed and immensely powerful. They believe that in the Hereafter these people will exert their influence with God and secure their salvation. Under the sway of this belief, they seek to please these so-called powerful and influential people instead of God. When such people die, flowers, sweet offerings, votive offerings, vows, and even prostration are offered at their graves. When they are alive, they are pleased with various valuable gifts or votive offerings.

The various doctrines concerning the Hereafter have been discussed above. The question is: what proof is there of the truth of these doctrines? Are they accurate and soundly based on knowledge, or were they built solely on guesswork and conjecture? Or are they a web of blind superstition passed down through generations? Or are they a fraudulent net for plundering money, cast by some clever, self-interested person or group in the name of religion and for the purpose of acquiring merit?

If they are imaginary and based on guesswork and conjecture, or if they are blind superstition, or a fraudulent net cast by money-hungry people dressed in the garb of religious teachers, then everyone will admit that they are in no way credible. If they are knowledge-based, what is the source of that knowledge? Therefore, the matter must surely be tested on the touchstone of infallible knowledge.

The Sources of Genuine Knowledge

Let us now discuss what the sources of genuine knowledge are. The sources of knowledge are mainly:

1. The five senses—sense-based and sense-derived knowledge

2. Revelation—the infallible, flawless knowledge received by the prophets from God.

There are only the two sources of knowledge mentioned above. Scientists acquire knowledge through experiment and observation (Experiment & Observation). But at its foundation too lie the senses and certain basic materials (Basic Material).

Knowledge can also be acquired through testimony and evidence. But such knowledge is derived from the witness’s senses. Similarly, the knowledge gained from reading history is knowledge seen by the historian’s eyes or heard by the historian’s ears—in other words, sense-derived knowledge. This knowledge too is not always infallible. Testimony contrary to the truth is also given, and history is sometimes written by distorting the truth. Nevertheless, these must be regarded as sources of true and false knowledge.

Now, knowledge concerning the Hereafter—whether the knowledge that the Hereafter exists or the knowledge that it does not—can be derived from neither the senses. No one has had the opportunity to go beyond the curtain of death and return after seeing what lies there, nor is there any means of maintaining contact with the dead. Consequently, no one can say that the Hereafter exists or does not exist.

Some people, pretending to speak like scientists, say that since no one has seen that the Hereafter exists, it cannot be believed at all. But this statement is not scientific or scholarly in the least. For when no one has gone beyond death and returned after seeing the reality there, how can it be said that the Hereafter does not exist?

You can tell what is and is not in my box only by opening it and looking. But without opening the box, how can you say that there is nothing in it? You can certainly say only this: I do not know whether there is anything in the box.

A genuine scientist can determine the truth or falsity of something through experiment and observation (though these are often mistaken as well). But before conducting such an experiment and observation, the scientist cannot say either yes or no about the existence of anything. The scientist must say: I know nothing about this. Therefore, the statement of a true scientist would be: it has not been possible to conduct experiments concerning whether the Hereafter exists or not. Thus, it would be wrong to say that it exists, just as it would be wrong to say that it does not.

The discussion above has shown that the first source of knowledge, the five senses, could give us no understanding whatsoever of the Hereafter. Now the second source, revelation, remains. Let us see what knowledge revelation gives us.

The Coming of Prophets Through the Ages

Belief in revelation can arise only from belief in God. Among the various doctrines concerning the Hereafter presented above, the followers of all doctrines except those described in numbers 1, 2, and 5 are, broadly speaking, believers in a Creator or God. Again, many who believe in God have disbelieved in the Hereafter. But those who do not believe in God’s existence are naturally disbelievers in the Hereafter. This discussion of the Hereafter is not intended to prove God’s existence. Nevertheless, discussion of the Hereafter will establish not only proof of God’s existence, but also proof of His oneness.

There is one Creator of the earth, the heavens, and everything between them, including whatever lies beneath the earth and in the depths of the seas. He is Allah Almighty. After creating human beings, He sent prophets among the peoples of different lands throughout the ages to inform them of the correct way of life. Needless to say, the prophets were human beings themselves. However, Allah Almighty chose the finest people in society as prophets. The knowledge that Allah sends to a prophet is called the knowledge of revelation. The prophet receives this knowledge directly from God, through the angel Gabriel (peace be upon him), or through a dream. Since this knowledge is received from God, it is entirely infallible and absolute truth.

The first prophet in this world was Adam (peace be upon him), the primordial human being himself. The final prophet was Muhammad (peace be upon him) of Arabia. In all, one hundred and twenty-four thousand prophets, or, according to another view, more or fewer, came into this world. Some prophets are mentioned in the Qur’an, while many others are not. The Qur’an itself has stated this.

The final prophet, Muhammad (peace be upon him), and every other prophet presented the same doctrine concerning the Hereafter. There is not the slightest disagreement among the prophets’ statements about the Hereafter. They all said the same thing.

It must be remembered that these more than one hundred thousand prophets did not belong to the same era or the same region, such that they could have held a conference and reached a decision after extensive discussion. From the great flood of Noah (peace be upon him) until the final prophet, Muhammad (peace be upon him), prophets were sent to different peoples over approximately six thousand years. Many prophets also came between Adam (peace be upon him) and Noah (peace be upon him).

Generally, after a prophet passed away and people had completely forgotten his teachings and example, another prophet was sent. The final prophet appeared six hundred years after Jesus (peace be upon him) passed away. Except for a small number, the prophets did not even meet one another. Yet although they belonged to different times and eras, they all said the same thing. The reason is that the message they preached to people was not of their own invention. They conveyed among humanity only the knowledge given by Allah. From this knowledge given by Allah, they presented a single, identical doctrine concerning the Hereafter.

There Is Only One Correct Answer

It is universally agreed that there can be only one correct answer. What is wrong is many. Those who make mistakes do not share unity of thought; their thinking does not flow from any infallible source. So let twenty students in a class solve a mathematical problem. You will see that the correct answer is the same. Those who answered incorrectly could not agree; their answers were of various kinds, because they were not based on correct knowledge.

Allah’s prophets answered the question concerning the Hereafter. Their answer is correct because all of their answers were exactly the same. The reason for its correctness and truth was that their knowledge had been given by God.

Thus, the knowledge of the Prophets concerning the Hereafter was, on the one hand, absolute truth and, on the other, one and the same for all of them.

The Islamic Doctrine Concerning the Hereafter

The concept taught by the Prophets concerning the Hereafter, known as the Islamic concept or doctrine, can be summarized as follows: the earth, the heavens, and all creation therein will inevitably be destroyed one day. The Qur’an has described in detail how this destruction will begin and unfold. Everything except Allah will be destroyed. Thereafter, by Allah’s command, a new world will be created. Every human being will be resurrected and brought before Allah. On that day, each person will have to render an account before Allah for everything good and evil he did in his worldly life. This is called the Day of Judgment. Allah Himself is the sole Owner and Judge of that Day.

At that judgment, there will be no lawyer, attorney, advocate, or barrister to defend the accused. No human witnesses will be needed either. If a person denies his wrongdoing, the limbs of his body will give accurate testimony. There will be no way to deny guilt, because every moment of a person’s deeds is being recorded precisely during this worldly life. His words and conversations, laughter and tears, movements of his limbs—even every private and public act—are being recorded in exact detail. This tangible testimony and evidence will be placed before him. There will be no way to deny anything.

If anyone passes that day’s judgment, his abode will be Paradise. It is a place of endless bliss. Those who fail that day’s judgment will be consigned to Hell, or Jahannam. It is a blazing furnace that will burn forever. Whether a person goes to Paradise or Hell, his life and lifespan will be everlasting. He will attain immortal life. This everlasting existence is called the Hereafter, or, in Qur’anic terminology, the Akhirah.

Opposition to the HereafterOpposition

In every age, ignorant people have vehemently rejected the Hereafter. They could not believe that human beings would be resurrected after death. Although they believed in a Creator, their understanding of His attributes and identity was false and degraded. Therefore, they could not believe in the Hereafter at all.

After death, every limb, bone, skin, muscle, molecule, and atom of the human body is destroyed, decays, and disappears. Or the earth consumes it all. How, then, could that body and life, once destroyed, ever be restored? This was beyond their knowledge and reason. Therefore, whenever a Prophet spoke of the Hereafter and tried to awaken people’s sense of responsibility, ignorant people called him mad. They not only refused to accept his doctrine; they also persecuted him in various ways on the charge of propagating it.

Why Oppose the Hereafter?

Why was belief in the Hereafter so threatening? Why did the propagation of this doctrine infuriate its opponents so greatly? What catastrophe was this preaching bringing upon them that they could not tolerate it?

There was a psychological reason behind this. Those who believe in the Hereafter develop a certain kind of character, conduct, manners, taste and intellect, civilization, and culture. In contrast, all these qualities in unbelievers take an entirely opposite form. This is an established fact.

Believers in the Hereafter develop a state of mind in which they constantly feel that, after death, they will have to answer before Allah for every private and public act. They firmly believe that every word and deed is being accurately recorded by an unseen power. Nothing can be concealed from Him. They are convinced that they must be punished for every evil deed. Therefore, they try to refrain from all wrongdoing.

The character of those who disbelieve in the Hereafter is exactly the opposite. Since they believe that nothing exists after death, they think they will not have to answer to anyone for their deeds. Even if, in this worldly life, they indulge in extreme debauchery and sexual anarchy, become bandits and looters, or deprive people of personal freedom and force them to live a life beneath that of animals, they have no reason to fear. They believe that after death they will not have to answer to anyone for these things. After death, they believe, there is simply nothing: no new life and no trouble or inconvenience of reckoning.

A new doctrine was formulated denying both a Creator and the Hereafter. It holds that since there is no Creator of the universe and no such thing as the Hereafter, one must enjoy this world to the fullest while alive, because everything will end after death. Thus: eat, drink, and be merry. It is also said that worldly life is merely a struggle for existence. Only the strong, cunning, and intelligent have the right to survive—the survival of the fittest. The weak, even if honest and just, have no right to live.

If one acknowledges the Creator and the Hereafter, one must restrain one’s desires, end arbitrariness and licentiousness, and refrain from enjoying life through injustice and dishonest means. Moreover, life must be made regulated and disciplined. But then one cannot enjoy life to the fullest. This, therefore, was the psychological reason behind their denial of the existence of Allah and the Hereafter.

The outlook and mentality described above arise from disbelief in the Hereafter. Such people do not believe in morality, justice, fairness, compassion and mercy toward the weak and oppressed, or similar virtues. Cruelty, barbarism, murder, breach of promises, and treachery are not recognized by them as crimes. Their consciences feel no pangs when, to satisfy sexual desire, they turn women into objects of lust, or, to serve their own interests, reduce a human being—or an entire country and nation—to slavery or destroy it. History therefore bears witness that although many former nations reached the heights of worldly progress and prosperity, their disbelief in the Hereafter caused them to sink into the abyss of moral degradation. They became extreme oppressors and bloodthirsty monsters. Allah consequently destroyed them utterly and erased every trace of them from the earth.

This was the real reason why, whenever a Prophet called people to believe in the Hereafter, those who disbelieved in it humiliated him, wounded him with stones, or expelled him from his homeland. By believing in the Hereafter, they did not want to make their way of life disciplined and well-regulated, or restrain their voracious appetite for pleasure. They did not want to curb their desire to enslave people and exercise godlike authority over them. This was the fundamental reason for their opposition to the Prophets.

Because of disbelief in the Hereafter and extreme moral decline, the peoples of Noah, Lot, Nimrod, Pharaoh, the peoples of ‘Ad and Thamud, Tubba’, and others were reduced to ruins in the past. Their names are mentioned in human society with hatred and condemnation. The ancient Greek and Roman civilizations have become merely subjects of history.

Only Fear of Allah Suppresses Criminal Tendencies

Various penal codes are enacted in every country to suppress crime. Their necessity certainly cannot be denied. But can criminal tendencies be suppressed merely by enacting penal laws and punishing criminals?

Why do murder, robbery, banditry, adultery, corruption, violence, and other vile crimes occur even though a country has laws and penal codes? Their real causes need to be investigated.

A person inclined to crime generally commits his misdeeds secretly, beyond the sight of others. He then adopts various methods to evade the law. Thus, even when the law provides severe punishment for a crime, the criminal often escapes unimpeded. Escaping after committing a crime encourages him to commit further crimes with twice or four times the boldness. Our legal and judicial systems are flawed because they are made by human beings. There is also a lack of integrity in the legal profession. Moreover, criminals often escape through the influence of powerful circles, either by affecting the judiciary or even after being sentenced. As a result, the oppressed and helpless are deprived of justice. Thus, actual murderers, people who loot and embezzle millions and billions, and perpetrators of various crimes evade the law through dishonest means and walk proudly through society.

One should not merely desire the punishment of criminals; one should desire the eradication of crime at its roots. How is that possible?

A tendency toward crime first arises in a hidden corner of the mind. A sinful environment, the company of sinners, obscene and vulgar literature, plays and novels, and films and television programs that arouse sexual excitement all help create criminal tendencies. Then the desire, inclination, intention, and resolve to commit a crime lead a person into crime. What is needed now is to destroy this tendency at its root within the mind. But this cannot be achieved by any law, by intimidation, or by any external force. A power must be cultivated within the mind itself that can suppress criminal tendencies. Only fear of Allah and the Hereafter can be the source of that power. If people firmly believe that worldly life is not the only life, but that there is another life after death without end, and that the life of the Hereafter depends on the deeds of this worldly life; if they believe that in the Hereafter they must give Allah a detailed account of everything they do, secretly and openly, in this life; that neither sin nor virtue can be concealed; that no one can save anyone from punishment for sin, nor deprive anyone of the reward for virtue—then instilling this belief in people, together with mental training and the formation of an upright character accordingly, will protect society from every kind of corruption.

Thus, only fear of Allah and the Hereafter can keep people away from corruption. Islamic history contains shining examples of this. I will mention one here.

During the era of the second Caliph, Umar al-Faruq, an old woman lived on the outskirts of Medina. She and her daughter were the only members of the household. They collected milk from various places and earned their livelihood by selling it in the market.

One night, the old woman said to her daughter, “If we mix some water into the milk, we can get a higher price for it.”

The daughter said, “How can that be possible? Have you not heard that the Commander of the Believers has announced punishment for corrupt people?”

The old woman said, “Oh, nonsense! At night, in this secluded village, where is the Commander of the Believers, and where is the secret guard who might see us?”

The daughter said, “It is true that no human being can see this wrongdoing of ours. But can you deceive Allah’s gaze, Mother? On the Day of Resurrection, we will surely be caught.”

The old woman came to her senses. Fear of Allah and the Hereafter filled her with dread. She repented and suppressed her criminal impulse.

While touring the city in disguise, Caliph Umar happened to hear the conversation between the two women. Pleased by the girl’s fear of Allah, he took her as his daughter-in-law.

Perhaps such incidents occur frequently in society. But their number is insignificant compared with the population.

If people’s character were formed on the basis of such fear of Allah and the Hereafter, there would be no need to maintain any visible force to eradicate crime and corruption from society. If the people in an anti-corruption department or force do not fear Allah and the Hereafter in their hearts, it would not be unusual for them to become corrupt themselves. Then, instead of suppressing corruption and crime in that country, everyone would join together in sustaining them.

Belief in the Hereafter and Character

In every age and among every nation, the cultivation of character has been greatly valued. Therefore, people of good character have always been viewed with respect. Speaking the truth, earning a living through lawful means, showing kindness to others, helping those in distress, respecting the lives, property, and honor of others, administering justice to all without distinction between friend and enemy, being industrious and righteous, self-sacrifice, patience and forbearance, and expressing gratitude are universally recognized as qualities of noble character.

The question now is how these qualities of character can be acquired. How can the motivation to acquire them be obtained, and what can be its source?

Of course, it is not impossible to acquire some of the qualities mentioned above without believing in Allah and the Hereafter. But they will be partial, temporary, incomplete, and one-sided. Nationalism and patriotism may inspire people to acquire these qualities partially, solely for the interests of their country and nation. Yet, for those same national interests, abandoning these qualities may also be considered noble. Inspired by nationalism and patriotism, subjugating other countries and nations, turning their people into slaves, and forcing them to live a life lower than that of animals are not considered blameworthy at all.

The example of the English nation is cited to claim that, although collectively they do not believe in Allah and the Hereafter, they are more reliable, just, truthful, magnanimous, and humane than other nations, and devoted to serving humanity. But the truth is that even if some individuals among them possess certain virtues, the representatives whom the nation collectively selects openly commit lies, deception, breach of promises, treachery, injustice, oppression, murder, and other vile crimes on the international stage without hesitation. Yet they receive the congratulations of the entire nation. In what way was the treatment meted out by British rulers to the inhabitants of their colonies any less barbaric than savagery? Clive, the English nation’s celebrated and unforgettable leader, played a treacherous and faithless role in laying the foundation of the British Empire in the mango groves of Plassey; this is a memorable event in history. A penniless clerk of the East India Company arrived in India in 1744. When he returned home in 1760, he possessed nearly two crore rupees in cash. His wife’s jewel box contained gems and pearls worth two hundred thousand rupees. He was then the wealthiest person among England, Ireland, and Scotland. This wealth and property had been unjustly looted from the subjects of the conquered kingdom. In their philosophy of life, looting the wealth of others is not contrary to morality. Are the injustices and cruel conduct of Dalhousie and Warren Hastings imaginary events? What great character do the Americans, the current champions of civilization and human rights, possess? For their own interests, they did not hesitate to annihilate millions upon millions of human beings with nuclear weapons. By establishing a Jewish state called Israel in the Middle East, the peace of the entire region was destroyed, and millions of people became homeless and destitute, living in inhuman conditions. Are the people of America not responsible for this? Is this an example of a humane character?

Communism and socialism have no place whatsoever for ethics or morality. What kind of character did Hitler, Lenin, Stalin, and other statesmen who disbelieved in Allah and the Hereafter possess, after causing the blood of millions upon millions of people to flow? We see the same scene in China.

Allah’s declaration concerning the impossibility of becoming truly virtuous while disbelieving in the Hereafter is as follows:

(Arabic ***************************)

“The truth is that those who have no expectation of meeting Us in the Hereafter, are content and satisfied with the life of this world, and remain heedless of Our signs—their final abode will be Hell, in return for what they used to do through their false doctrines and erroneous ways of acting.”

—Surah Yunus: 7–8

If, even after disbelieving in the Hereafter, they can become virtuous and perform good deeds, why will Hell be their final abode instead of the reward of Paradise? Some partial virtues can certainly be acquired on the basis of utilitarianism (the doctrine that whatever benefits the public is just). But these virtues remain confined to individuals and nations. Therefore, regardless of nation or religion, there is no alternative to acknowledging the absolute obedience of the Almighty for the sake of humanity.

Moreover, there must be a method or standard for determining good and bad character. Neither can any correct code of life be provided for the people of a country or nation, nor can any standard of good and evil be established. Good and evil are determined according to time, circumstances, and national interests. What is considered good today becomes bad tomorrow. Thus, in some countries’ legislatures, alcohol is once prohibited and later declared lawful again. In nationalist countries, citizens of one’s own nation are granted a status from which people of other nations are completely deprived. Even in the eyes of the law, one’s own nationals and foreigners are not treated equally.

That is why belief in Allah and the Hereafter is so necessary. Allah has given humanity a beautiful, sound, and complete way of life, declared what is good and bad, and established uniform laws and codes of conduct for distinguishing right from wrong. These rules and methods will remain firm and unchanging.

After defining good and evil, right and wrong, Allah declares that people will be judged in the Hereafter on the basis of these very standards. People of good character will be rewarded there and will attain an eternally happy life. In contrast, the fate of people of evil character will be extremely terrible. This is an inevitable truth, and there is no just reason to deny it.

It is possible to acquire good character and live well only on the basis of firm conviction in Allah and the Hereafter. The spontaneous motivation to develop good character can be gained only through belief in the Hereafter. As long as this belief remains alive in the mind, one will continue to receive the motivation to do good and follow the right path.

The history of humanity also bears witness that whenever people or a nation denied Allah and the Hereafter, or forgot them, they sank into the abyss of moral decline. Their wrongdoing and injustice brought lamentation and cries of anguish into social life. Eventually, that nation was obliterated, and every trace of its name disappeared from the world.

Let us now see what conclusive arguments the Holy Qur’an presents concerning the Hereafter. Belief in the Hereafter is so important that disbelief in it amounts to disbelief in Allah Himself and in His Prophets and Messengers. Only when firm conviction in the Hereafter is created alongside firm belief in Tawhid and Risalah will the edifice of the Islamic philosophy of life and Islamic way of life demonstrated by the Prophets and Messengers remain secure. It is disbelief in the Hereafter that will shatter this edifice.

Therefore, Allah the Exalted says:

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“The disbelievers swear their strongest oaths by Allah that Allah will never resurrect the dead. Why not? It is a promise He has undertaken to fulfill. But most people do not know. Resurrection is necessary so that He may make clear to them on the Day of Resurrection the truth about that over which they differed. Then the disbelievers will know that they were liars. To bring anything into existence, He need only say, ‘Be,’ and it immediately comes to be.” —Surah al-Nahl: 38–40

Here Allah the Exalted explains the rational and moral necessity of resurrection after death. From the very beginning of human existence, there have been many disagreements and disputes concerning the actual truth. These disagreements have caused divisions, conflicts, and clashes among families, nations, and tribes. On their basis, the proponents of various doctrines and outlooks have built their own religions, social systems, civilizations, and cultures. At different times, millions of people have sacrificed their lives, property, honor, and dignity in support and establishment of one doctrine or another. Bloody conflicts have also taken place with adherents of different views. Followers of one doctrine have tried to eliminate those holding other views. Those who were attacked did not abandon their own beliefs and doctrines until their final moments. Reason itself demands that, concerning such intense disagreements, the truth must be revealed: which of them was true and which false, who stood on the path of truth and who was astray. There is no possibility of this truth being revealed on earth. The very arrangement of this world makes it difficult for truth to be uncovered here. Therefore, to fulfill this demand of reason, another world must exist.

This is not only the demand of reason; it is also the demand of ethics and morality. Many groups took part in these disputes, conflicts, and battles. Some committed oppression and persecution, while others endured them. Some sacrificed their lives and property, while others exploited the opportunity. Each adopted a moral philosophy and outlook according to its doctrine, and as a result, the lives of millions were affected for good or ill. There must therefore be a time when the results of all this will be manifested in the form of reward or punishment. If complete moral consequences cannot be revealed under the system of this world, then another world must certainly exist where they will be fully manifested.

Allah says:

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“All of you must return to Him. This is Allah Almighty’s firm promise. He surely initiates creation, and He will create it again. The reason for the second creation is that He may reward those who believe and do good deeds with justice. And those who follow the path of the unbelievers will drink boiling water and suffer a painful punishment. This punishment is for what they did while denying the truth.” —(Surah Yunus: 4)

Here the claim concerning the Hereafter and its proof have been presented. The emphatic claim is that the Hereafter—that is, the resurrection of human beings—will certainly occur. This is not at all impossible. As proof, it is said that the One who can create once is capable of doing so again and again. Therefore, if He created human beings once, why should He not be able to create them a second time?

Then the necessity of the Hereafter is discussed. The argument above is sufficient to show that a second creation is entirely possible. It is then stated that, from the standpoint of conscience and justice, resurrection is especially necessary, and this need cannot be fulfilled in any way without resurrection. Those who, after acknowledging Allah Almighty alone as Creator and Lord, live a life of true servitude and obedience rightfully deserve a reward; and those who reject the truth and live in opposition to it should suffer the consequences of their deeds. But this need was not fulfilled in worldly life, nor is there any possibility that it will be. It is precisely to fulfill this need that resurrection, or life in the Hereafter, is absolutely essential.

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“Everyone must taste death, and on the Day of Resurrection you will be given your full recompense. Therefore, those who are saved from the Fire of Hell and admitted into Paradise on that day will be the successful.” —(Surah Al Imran: 185)

Here too, an argument for the necessity of the Hereafter has been presented. First, an established truth is mentioned: every human being is mortal. That every living creature must taste death is an everyday reality experienced by every human being.

Then, in this world, people continue to perform both good and evil deeds throughout their lives. They do not receive the proper recompense for good and evil here. A righteous person may spend an entire lifetime doing good without receiving its reward, while a wicked person may spend a whole life committing evil without suffering punishment. These are undeniable and utterly real facts. Yet the reward for good deeds and the punishment for evil deeds are both absolutely necessary. Since the proper and complete reward for good and the appropriate punishment for wrongdoing are impossible under the system of this world, the need for another life after death is undeniable.

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“Everyone must die, and We test you with good and evil in this world; and to receive the result of this test, you must return to Us.”

—(Surah Al-Anbiya: 35)

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The Qur’an’s Arguments Concerning the Hereafter

In response to the unbelievers’ statement that there is no possibility of human beings being resurrected long after the bones, skin, flesh, and atoms of their bodies have decayed after death, Allah Almighty says:

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“We know whatever the earth consumes of them (the dead bodies). And every atom of what is in them is preserved in Our Record.” —(Surah Qaf: 4)

If the ignorant unbelievers cannot comprehend how resurrection could be possible for God, that merely indicates the narrowness of their understanding. It does not mean that Allah Almighty is incapable in this matter. They think that, after the dead bodies of those who have died since ancient times—and those who will die in the future—decay and become nothingness, recreating their bodies thousands of years later is impossible and unreal. But Allah says that although the decayed atoms of the human body may be beyond human sight and knowledge, they are never beyond His knowledge. Allah Almighty knows where they remain, and, moreover, they are recorded in every detail in a protected Book. At Allah’s command alone, they will come together again and assume exactly their former bodies. Human beings will not merely be resurrected; they will receive precisely the bodies they had in this world. This is not difficult for Allah at all.

Allah Almighty has answered precisely this kind of question in many other places in the Holy Qur’an:

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“I created you. Why, then, do you not acknowledge the truth of this (the Hereafter)?” —(Surah Al-Waqi‘ah: 57)

If the person who disbelieves in the Hereafter admits that Allah created him, then why should he hesitate to admit that He can create him a second time as well?

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“O humankind! If you are in doubt about being resurrected on the Day of Resurrection, then consider this: We created you first from dust, then from a drop of fluid, then from a clot, then from a lump of flesh, partly formed and partly unformed, so that We may manifest Our power to you. We keep in the wombs whatever We will for an appointed time, that is, until childbirth. Then We bring you out from the womb as infants so that you may reach maturity. Some of you die before maturity, while others live to an advanced age and become elderly. The result is that, after becoming knowledgeable about something, you again become unaware of it. And another sign is that you see the earth dry and barren; then, when We send rain upon it, it stirs, swells, becomes fertile, and produces all kinds of beautiful crops.” —(Surah Al-Hajj: 5)

The events mentioned above are real facts that are seen occurring constantly. No one can deny them. Although those who disbelieve in the Hereafter believe these things to be true, they call the Hereafter unreal. This is merely a stubborn denial on their part; otherwise, there is no argument behind it.

To dispel human misconceptions, Allah Almighty has drawn attention to the mystery of human birth:

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“Have you ever considered whether it is you or We who produce children from the fluid you discharge into the woman’s womb during intercourse? I have apportioned death among you. I am not incapable of replacing you with forms different from your present forms, forms beyond your knowledge. You already know about your first creation. Why, then, do you not take heed?”

—(Surah Al-Waqi‘ah: 58–62)

In His concise speech, Allah Almighty has raised a very important question before humankind. If people set aside all arguments and reasoning and reflect only on the mystery of their birth, everything will become clear to them. Then no room for doubt will remain in their minds concerning God’s existence and oneness, or the Hereafter,

Allah Almighty asks: After the male and female fluids come together, does a child begin to form from them on its own? Is the production of a child the work of human beings, or of some other power? What power do a woman and a man possess such that, merely by their fluids coming together, they can give birth to a child?

Every person of sound mind and conscience will answer, “No, no, no—none of this lies within human power.” Observe the gradual development of the combined male and female fluids from the moment they enter the woman’s ovum until before birth.

After the minute spermatozoa and ova of the woman and man unite, a cell is formed, and from it a blood clot develops. After some time, the enlarged clot takes the form of a tiny human being. This form is incomparable and unique, unlike any other. It may be beautiful or ugly, fully formed with all its limbs, or disabled. Then to furnish it with extraordinary talent, intelligence, understanding, a powerful memory, and remarkable inventive ability—or with the opposite qualities—is this the work of any human artist? No, is it the work of any god or goddess, demon or monster besides God?

The provision, by various means, of nourishment for the human child’s growing body during pregnancy; the advance preparation, even before birth, of suitable food, drink, shelter, and an environment surrounded by genuine affection, tenderness, and care for its upbringing in this world—all of this is subject to the plan of the same Artist. Who else could that be but Allah, the Almighty, incomparable Artist, Creator of the universe, and Sustainer?

Someone may say that all this is the work of nature. But what is meant by “nature”? People of this kind call all creation the action and reaction after an accident. But does “nature” possess its own knowledge, plan, a separate design for each creation, will and power to act, or authority to do anything? What you wish to call “nature” is itself entirely under the control of the Creator of the universe. Light, air, the clouds in the sky, rainfall, the emergence of vegetation as a result of rain, the beautiful greenery all around, the stream flowing with its murmuring sound, and the birds’ songs in every grove—all are controlled by the skillful hand of the same Great Power.

Furthermore, Allah says that He has apportioned death among us; that is, everyone is mortal, and everyone’s lifespan is not the same. Some leave this world moments after being born, while others live for more than a hundred years. Death unexpectedly reaches a person’s door at any moment. Allah has determined the time and moment of its arrival. It cannot be advanced or delayed even by a moment. And once death comes, no one can hold anyone back. Has anyone, despite a hundred efforts, ever been able to hold back the most powerful emperor in the world, in whose empire the sun never set? Thus countless children leave their parents drowning in an ocean of grief; countless lovers leave their beloveds burning in the fire of eternal separation; countless parents leave their young children orphaned and helpless, departing to the other side of death—yet no one can do anything about it. Science boasts of its ever-new and astonishing discoveries, but has anyone yet discovered a medicine for death? Has anyone discovered an antidote to it? Life and death are bound by the chain of an unyielding and unchangeable law. They are under the control of such a powerful hand that there is no way to deviate from it. The sole owner of that power is Allah Almighty. He is the Lord of life and death; He is the Owner and Lord of this world, and of the Hereafter as well.

In the verse under discussion from the Holy Qur’an, Allah has also declared that He is not limited to creating humankind through one fixed method. He is capable of creating them in other forms and by methods beyond human knowledge. He created the first human, Adam (peace be upon him), in one way. He created Jesus (peace be upon him) in a manner that was an exception to the ordinary rule of birth. To recreate a dead person, there will be no need to place anything in a woman’s ovum in the form of sperm. He is fully capable of granting resurrection to a person in exactly the form of the physical structure and development with which he died. Therefore, what can denying the Hereafter be, in the face of such a possessor of mysterious creative mastery—Allah Almighty, with His infinite power and knowledge—other than foolishness?

Allah Almighty also says: “In worldly life, you have been given sight, hearing, and the other senses in one form. I am also capable of changing them into other forms in the Hereafter. On that day you will see and hear things that you cannot see or hear now. Today your skin, hands, feet, eyes, and other limbs possess no power of speech; the speech of your tongue is something I have given you. Likewise, in the Hereafter I am capable of granting speech to every one of your limbs. In this world I have given you a fixed lifespan, whose rule has never been and will never be violated. But in the Hereafter I will change this rule and grant you a life that will be eternal and inexhaustible. Today there is a limit to the suffering you can endure; if you exceed it, you can no longer remain alive. Birth and death here are subject to My immutable law. In the Hereafter I will change this law and grant you a life in which you will remain alive while suffering the most severe punishment for all eternity. It is beyond your imagination that an old person could ever regain youth. People will be completely free of illness, and old age will touch no one. Everything that occurs here—the successive arrival of childhood, youth, and old age, and the onset and recovery from illness—is governed by My unchangeable laws. In the Hereafter I will establish a new set of laws for your life. As soon as the fortunate person enters Paradise, he will gain eternal youth. Neither will there be any possibility of his sun of youth setting in the western horizon of his life, nor will even the slightest illness ever touch him!”

Finally, Allah Almighty says: “Surely you know that you were born through a mysterious and miraculous process. How a drop of fluid was transferred from the father’s spermatic organ to the mother’s womb, becoming the cause of your birth; how you were nurtured in the darkness of the womb and sent into this world as living human beings; how an extremely tiny sperm cell, through successive development and growth, was furnished with such a mind, brain, hands, feet, nose, ears, and eyes, all arranged in perfect harmony; how it was granted conscience, sensitivity, intelligence, various arts and skills, and unparalleled inventive power—do you think the unique miracle evident in all this is in any way less than bringing the dead to life? You see this miraculous event hundreds of times with your own eyes, day and night. Why, then, do you still disbelieve in the Hereafter?”

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The unbeliever says, “Who can bring these bones back to life after they have decayed following death?” (O Prophet,) tell him, “The One who created them the first time will bring them back to life. He has perfect knowledge of creation. He is the One who produced fire for you from green trees, and with it you light your furnaces. Is the One who created the heavens and the earth not capable of creating something like them? Indeed, He is capable. He is supremely skilled in the art of creation. When He intends to do anything, He only commands it, ‘Be!’ and it comes into being.”

—(Surah Ya-Sin: 78–82)

What greater argument could there be concerning resurrection? As an example, consider a watchmaker who makes hundreds of watches. If someone smashed a watch before his eyes and claimed that it could never be made again, everyone would acknowledge that person’s foolishness. Making new watches every day is his work; there is no doubt that he could assemble the scattered parts of a broken watch into another identical watch. The thought that the Almighty Creator and Artist who made human beings the first time from various elements through an extraordinary process could not do so again is itself strange and laughable. The creation of a complete human being involves successive development: first a cell in the woman’s womb, then a blood clot, then a lump of flesh, and finally a complete human being. Behind this successive development works only the will of Allah Almighty, the Great Creator. Even though the creation of a human being follows such a gradual process, Allah also has the power to bring anything into existence merely by His command. Therefore, for human beings to be resurrected after death, there will be no need to pass through the various stages of the womb, nor is that Allah’s will. Only His will and command are necessary. By His will and command, the decayed atoms of the human body will come together, and in an instant a complete human being of flesh, blood, bones, and skin will come into existence alive. This is a very simple and comprehensible matter.

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The Historical Arguments for the Hereafter

In discussing the Hereafter, Allah Almighty, the All-Wise, has invited people on the one hand to reflect and investigate the miraculous process of creation, and on the other has presented the events of the past as witnesses to the certainty of the Hereafter.

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“By Mount Tur; by the manifest Holy Book, inscribed on a smooth parchment; by the exalted House frequented by worshippers; by the raised heaven; and by the surging, billowing sea: surely the punishment of your Lord will come to pass, and no one can prevent it.” —(Surah At-Tur: 1–8)

The punishment mentioned in this verse refers to the Hereafter, because the Hereafter will bring an exceedingly terrifying and painful punishment for its unbelievers. To instill in people’s hearts the belief that the Hereafter is an unavoidable truth, Allah Almighty swore by five things. In other words, these five things bear witness to the truth of the Hereafter.

First, let us consider Mount Tur. It is a sacred historical mountain on which Allah Almighty spoke with Moses (peace be upon him) and honored him with the crown of prophethood. In this connection, the decision concerning the downfall of a mighty and powerful nation and the change in the fate of another oppressed and persecuted nation was also taken at this place. This decision was not made according to the numerical and power-based law of this world (Physical law). Rather, it was made according to moral law and the law of retribution for wrongdoing. Therefore, Mount Tur has been presented as a sign of the historical proof of the truth of the Hereafter.

On that great night atop Mount Tur, the decision was made that Pharaoh, intoxicated by power and claiming divinity over the people as ruler of a vast land, would be drowned with his army and officials in the depths of the Red Sea. The decision was also made to free the unarmed, innocent, oppressed, and persecuted Children of Israel forever from the chains of slavery.

The moral judgment that Allah Almighty, Lord and Owner of the universe, demands from human beings endowed with knowledge and conscience, free will, and the power to act remains and will remain forever as a blazing example in human history through the event described above. To fulfill this demand of Allah Almighty, a Day of Judgment is now absolutely necessary—a day on which all humanity in the world will be gathered and judged with the utmost precision. And this will rightly occur only after human life has ended. On that Day of Judgment, no one will escape even for the slightest injustice or wrongdoing.

In the verse under discussion, “the Holy Book” refers collectively to the books revealed to the earlier prophets, namely the Torah, the Gospel, the Psalms, and the other heavenly scriptures. Many people still possessed these books at that time. Through these books, the other prophets presented the same doctrine concerning the Hereafter that the final Prophet, Muhammad Mustafa (peace and blessings be upon him), presented before the Quraysh. Every prophet said that one day all humanity would be gathered before God, and everyone would then have to answer for their deeds. No book was revealed to any prophet that contained no mention of the Hereafter, or that said there was no Hereafter after death.

Then Allah Almighty swore by Bayt al-Ma‘mur. In every heaven* and in Paradise there is a sacred house, toward which the angels and the inhabitants of the heavens turn in worship and devotion to Allah. The sacred Kaaba in Makkah is called the earthly Bayt al-Ma‘mur, because this house was first built by the angels and later by Abraham (peace be upon him), modeled on the Bayt al-Ma‘mur in Paradise.

The sacred Kaaba bears vivid testimony to several matters. That the prophets of Allah are truthful, and that His eternal wisdom and infinite power encompass this sacred house, is as clear as daylight.

Approximately two and a half thousand years (or, according to another view, four thousand years) before this holy verse was revealed, a man abandoned his beloved wife and only nursing infant in a barren, uninhabited wilderness surrounded by mountains and devoid of water. Some time later, that same man built a house at that place for the worship of Allah and issued a resounding call: “O humankind, come and visit this sacred House and complete the Hajj.”

There was such magnetic power in his call, and it won people’s hearts and minds so completely, that the House became the central attraction of the entire Arab land. That great caller was none other than the exalted prophet Abraham, Khalilullah (peace be upon him). In response to his call, countless people from every city, village, and wilderness of Arabia came rushing to see the House, filling the surroundings with the chant, “Labbayk Allahumma labbayk” (“Here I am, O Allah, here I am”). For it was the House of Allah.

For thousands of years after its construction, until the revelation of the verse mentioned above, the House remained—and continues to remain—a sanctuary of peace and security.

In those days, throughout Arabia, from country to country, nation to nation, and person to person, a bloodbath was raging. But upon approaching this sacred House, even the iron grip of the relentless and bloodthirsty grew weak. No one ever dared raise a hand within its boundaries. By virtue of this House, the Arabs gained four sacred months during which peace and complete security for life, property, and honor prevailed everywhere. During that time they traveled freely and without fear, carrying their merchandise for trade. Their commerce also flourished like growing crops.

This Holy House possessed such extraordinary majesty that no mighty world-conqueror could cast a covetous eye upon it. Just forty-five years before this sacred Word was revealed, a short-sighted, power-drunk ruler launched an expedition to reduce this House to dust. At that time, there was no force anywhere in Arabia capable of resisting him. Yet, far from touching the House, he was completely destroyed, along with his huge army, before even reaching its boundaries. Their bones and flesh were shattered in a miraculous manner. When this event was mentioned, many who had witnessed it with their own eyes were still alive.

Is this not real proof that Allah’s prophets do not speak imaginary words? Their eyes see things that remain unseen to others. Their tongues utter truths and facts that others lack the capacity to comprehend. They say and do things for which many of their contemporaries call them mad. Yet, after centuries have passed, people praise their wisdom and foresight with enthusiasm. When such great men have repeated the same truth in every age—that the Hereafter will certainly come—what else can disbelief in it be called but obstinacy?

Then Allah the Exalted presented the lofty sky, a sign of His wondrous creative artistry, as testimony to the Hereafter. Even in this age of supreme scientific advancement, scientists have been unable to acquire complete knowledge of the sky. How vast and immense it is, and where its beginning and end lie, remain beyond their knowledge. Is the endless expanse visible above our heads—the space in which the moon, sun, planets, and stars move, separated by millions upon millions of miles—the sky itself, or does the sky begin at its farthest boundary? It is difficult to say with certainty. The speed of light is 186,000 miles per second, yet the light of many stars has still not reached the earth since it first began its journey at that speed. The distance from Earth to where these stars are located has not yet been measurable.

There is no doubt that the sky is a great wonder to scientists. According to them, our solar system occupies a part of one section of the entire sky called a galaxy (the Milky Way). The moon, sun, planets, and stars all exist within this one galaxy. The latest scientific investigations have detected the existence of at least one million galaxies. Among these countless galaxies, the one nearest to us takes one million years for its light to reach Earth, even though that light travels at 186,000 miles per second.

The tiny fraction of the entire upper universe about which science has so far given us knowledge is itself so vast and immense. How immense are the power and knowledge of its Creator is beyond our imagination. In this matter, human knowledge is smaller than a drop of water compared with an ocean. Now, if a most insignificant human being comments about the God who brought this wondrous realm of creation into existence that giving life again after death, or creating a new world after the great upheaval and destruction, is beyond His power, then one must say that there has certainly been some disorder in his realm of thought.

Then consider: is the presence of the surging, wave-filled oceans upon the earth any less astonishing? Geography tells us that three parts of the earth are water and one part is land. With the boundless mass of water in the oceans and the tremendous weight of the land, the earth continually spins through space like a top. Merely thinking about it makes one’s head spin.

If someone studies and reflects on the sea with deep attention and a clear, impartial perspective, his mind will testify that the gathering of the boundless waters upon the earth is a work of creative artistry that could never be the result of some sudden accident. Moreover, so many instances of wisdom are connected with it that such orderly, beautiful, intelligent, and harmonious arrangement could in no way have arisen spontaneously without a Creator and Controller.

Countless creatures have been created in the depths of the sea. Their shapes and structures are of many kinds. Each has been created precisely suited to the depth in which its habitat has been appointed. The sea water has been made salty. As a result, although countless creatures die in its depths every day, their bodies do not rot and decay to pollute the seawater. The increase and decrease of the waters have been restricted and regulated in such a way that they never seep into the earth beneath the ocean floor and disappear, nor surge so violently as to flood the entire land. For millions upon millions of years, their ebb and flow have remained within the prescribed limits. This ebb and flow too takes place by the command of the Creator.

The heat of the sun turns the waters of the sea into vapor, which rises upward. Clouds are formed from it. Driven by the wind, the clouds water various regions of the land. As a result of rainfall, not only human beings but also all land-dwelling creatures receive everything necessary for sustaining life.

Human beings also obtain abundant food from the depths of the sea. They collect priceless pearls, coral, diamonds, and jewels. Ships travel from country to country across its breast. Unrestricted trade and commerce take place. People travel from one place to another. This profound, intimate, and beneficial relationship between the land and humankind is possible only through the harmonious arrangement of a skilled hand. It is by no means an arrangement governed by a chance occurrence.

In light of the discussion above, should it not be accepted as an undeniable truth that the One, All-Powerful God created the sea with such majesty, along with countless other necessities, for the establishment and sustenance of human life?

If that is so, then only an ignorant person could say that God will cause clouds to arise from the sea for the sake of his sustenance and make his land fertile, well-watered, and lush with crops, but will never ask him whether, having lived solely by His grace, he showed gratitude to Him or rebelled against Him. Allah the Exalted gave him the power and knowledge to navigate vessels upon the turbulent sea while keeping it restrained and obedient. But will He never ask him whether he operated that vessel along the path of justice and truth, or in order to plunder the wealth of others? Would it be wrong to call those who think and speak in this way misguided in their thinking?

The creation of this endless, mysterious sea is but one tiny sign of the infinite power of the mighty God who has stored boundless waters upon the surface of the earth revolving through space, who has dissolved inexhaustible salt deposits and mixed them into the depths of the sea, who has created countless living beings within it and provided them with food, and who each year draws billions of gallons of water from it to water billions of acres of dry land. After creating humankind once, could He become so powerless that He would be unable to create them again? If someone uttered such delirious and nonsensical words, you would perhaps say that he had surely lost his mental balance.

In the Holy Qur’an, Allah the Exalted has presented countless irrefutable arguments concerning the inevitability of the Hereafter. After all this, there can be no room for any doubt about the Hereafter.

The World Is a Testing Ground for Human Beings

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He is the One who gave death and life so that He may test you to see which of you is best in deeds (actions).”—(Surah al-Mulk: 2)

That the world is a testing ground for human beings is also stated in several places elsewhere in the Qur’an. A person continues taking the test until the moment before death. His test ends as soon as he dies. The test has indeed ended, but its result has in no way become known. And a test is meaningless without announcing its result. The test is conducted precisely to determine who is best in deeds. The person who took the test has died. It is not known whether he passed or failed. Since death came before the result was announced, another life after death is certainly necessary in order to know the result. That is the life of the Hereafter.

The conclusion, then, is that the result of the test a person took throughout his life will be announced after death. For this purpose, every person will be given life again in a new world and brought before Allah the Exalted. This is called the Field of Resurrection. From this court, the success or failure of people in their test will be announced. The successful will be ordered to enter Paradise, and the unsuccessful will be ordered to enter Hell.

Although the final declaration of good and evil will be made in the court of the Hereafter, everyone will understand at the time of death where his place will be. They will understand it from the conduct of the angels at the time of death. This will be discussed in its proper place.

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The Realm of Barzakh

A question arises in the mind: where does the human soul go immediately after death, and where does it remain? After the reckoning on the Day of Resurrection, either Paradise or Hell will become its permanent abode. But during the long period before the Day of Resurrection, where will the soul remain?

The answer too is found in the Holy Qur’an. Although the period immediately following death is counted as part of the Hereafter, the interval between death and the Day of Judgment has been given a separate name, which in Islamic terminology is called the Realm of Barzakh.

The meaning of the word ‘Barzakh’ is a curtain or veil. The Realm of Barzakh means an unseen world concealed behind a veil. Alternatively, the unseen Realm of Barzakh serves as a vast veil between this material world and the Hereafter.

Allah says:

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“And behind them lies a barrier until the Day when they will be resurrected.”—(Surah al-Mu’minun: 100)

Islam presents the concept of four kinds of worlds. First, the Realm of Arwah—the spiritual world. Second, the Realm of Ajsam—the corporeal or material world (the present world). Third, the Realm of Barzakh—the veiled, unseen world after death. Fourth, the Realm of the Hereafter—the eternal world after the Hereafter or resurrection.

At some point after the creation of the first human, Hazrat Adam (peace be upon him), all the souls of humankind came into existence solely by Allah’s command. Their temporary abode is that Realm of Arwah, or spiritual world.

Allah once addressed all these souls together (the human offspring possessing either no physical body or a subtle body), saying:

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“Am I not your Creator, Sustaining Lord, and Master?” All the souls replied in one voice: “Indeed, You alone are our Creator and Sustainer.”

In this way, Allah obtained from all the souls created for the world—that is, from human beings—an acknowledgment of their servitude and obedience to Him. For acknowledging Him as Lord constitutes an acknowledgment of servitude and obedience. The place where these souls resided before coming into the world, and where they still reside, is the Realm of Arwah—the world in which the souls abide.

When the time came for human beings to begin arriving in this world, souls began to be transferred one by one from that subtle spiritual world to this corporeal world. After the child’s complete form had developed in the womb, by Allah the Exalted’s command, the designated soul, or disembodied human being, entered the human form in the womb from the spiritual world. Then, at the appointed time, it was born and entered the world.

After death, the soul is again transferred from the corporeal world to the Realm of Barzakh. The soul merely leaves the body; it does not die.

The particular part of the Realm of Barzakh in which the soul resides is called the ‘grave.’ But everyone’s grave will not be of the same kind. Some people’s graves will be like a guest house of Allah the Exalted. Others’ graves will be like the narrow cells of a prison designated for criminals.

The souls of those who die will remain here for the appointed period—that is, until the moment before the Day of Resurrection.

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Description of the Grave

In discussing the period after death, the Holy Qur’an and Hadith describe the grave. In the pre-Islamic era, the Arab idolaters, as well as the Jews and Christians without exception, buried their dead.

From a corporeal and outward perspective, a grave is merely an earthen pit in which a dead body is buried. The soil consumes that body. But the true grave is something belonging to an unseen, subtle world, beyond our knowledge, reason, and imagination. It has been stated above that the grave is a part of the Realm of Barzakh.

The actual matter is that after death, whether a person is buried, reduced to ashes on a funeral pyre, devoured by wild animals, or submerged in water and consumed by aquatic creatures, the place where his soul, separated from the body, is kept is his grave. With the third trumpet blast of Hazrat Israfil (peace be upon him), everyone will receive new life, rise from the grave, and hasten toward the field of judgment.

Pharaoh was drowned with his army in the unfathomable depths of the Red Sea. His immense army may have been devoured by aquatic creatures. Or, after many of their floating corpses reached the shore, they may have become food for jackals, dogs, and vultures. Pharaoh’s dead body has been preserved in an Egyptian museum for thousands of years, and anyone who wishes can still see it with his own eyes. But the souls of all of them remain in their respective graves. Their punishment continues there.

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“Allah saved the believing man among Pharaoh’s people from the evil consequences of their plot, while a terrible punishment encompassed Pharaoh’s people after their death. (That was the punishment of the Fire of Hell.) Then, when the Hour is established, the command will be given: ‘Admit Pharaoh’s people to the severest punishment.’”—(Surah al-Mu’min: 45–46)

The verse above is real evidence that sinners will suffer severe punishment in the Realm of Barzakh. Many Hadiths have also been narrated under the heading ‘Punishment of the Grave.’ In this verse, Allah the Exalted clearly mentions two stages of punishment. The relatively lighter punishment of the first stage is being given to Pharaoh and his people before the Day of Resurrection: they are brought before the Fire of Hell morning and evening, so that terror arises within them at the thought that one day they will be cast into this Fire of Hell. Then, when the Day of Resurrection occurs, they will receive in the second stage the great punishment destined for them. That is, they will be cast into the Hell whose horrifying sight has been shown to them since they were drowned in the sea.

This is not confined only to Pharaoh and his followers. Rather, from the moment of death until the Day of Resurrection, every sinner will have placed before his eyes the dreadful fate that he must ultimately suffer. Conversely, Allah’s righteous servants will continually be shown the beautiful, enchanting view of the abodes Allah has prepared for them. It is narrated from Hazrat Abdullah ibn Umar (may Allah be pleased with him) in Bukhari, Muslim, and the Musnad of Ahmad:

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“When any of you dies, his final abode is shown to him morning and evening. Whether he is destined for Paradise or Hell, he is told: ‘This is the abode you will enter when Allah gives you life a second time on the Day of Resurrection and brings you before Him.’”

The Holy Qur’an clearly states that immediately after death, in the grave or the Realm of Barzakh, sinners will be punished and the righteous servants will enjoy happiness and peace:

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“If only you could see when the angels take the souls of the disbelievers and strike their faces and their sides, saying, ‘Taste now the punishment of being burned in the Fire.’”

—(Surah al-Anfal: 50)

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“When the angels take the souls of those who fear Allah in a pure and wholesome state, they say to them, ‘Peace be upon you. Enter Paradise for the good deeds you used to perform.’”

—(Surah al-Nahl: 32)

The two verses above state that immediately after their death—that is, in the Realm of Barzakh or the grave—the sinful and the righteous are informed respectively that they will enter Hell and Paradise. Before entering Hell or Paradise after judgment on the Day of Resurrection, sinners will spend their time in punishment in the Realm of Barzakh, while the righteous servants will dwell in supreme peace. Thus, the two verses are clear proof of punishment in the grave for sinners and happiness and peace for the righteous.

It is stated in Hadith that for some the grave is like a garden of Paradise, while for others it is like a pit of Hell. The punishment of sinners begins immediately after death. They are confined in a narrow place and punished in various ways. The scorching air and flames of Hell touch them. Various venomous snakes and scorpions continue to bite them day and night. The Holy Qur’an says:

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“If only you could see when the angels take the souls of the disbelievers who were killed in battle. They strike their faces and the lower parts of their bodies again and again, saying, ‘Taste now the pleasure of being burned in the Fire.’”—(Surah al-Nahl: 28)

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“Those whom the angels seize after they have wronged themselves (through the taking of their souls) then submit, abandoning their obstinacy, and say, ‘We were not committing any wrongdoing.’ The angels reply, ‘Indeed you were. Allah knows best what you used to do. Now enter the gates of Hell; there you will remain forever.’ Thus, truly, there is an exceedingly evil abode for the arrogant.”—(Surah al-Nahl: 28)

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“Then what will their condition be when the angels take their souls and strike their faces and backs? This is because they followed a path that angered Allah and disliked following the path that pleased Him. Therefore, He rendered all their deeds worthless.”—(Surah Muhammad: 27–28)

After death, the souls of sinners will be placed in the designated narrow places of the Realm of Barzakh, where they will be punished in various ways. In the Realm of Barzakh there will be no body, only the spirit or soul, which will retain full awareness of pleasure and pain. The condition of sinners will be like that of prisoners in custody.

By contrast, the condition of those who fear Allah and are righteous will be completely different. They will, so to speak, be guests of Allah the Exalted, and their abode will be many times more comfortable.

It will contain various things that bring happiness and peace. That is why it has been said to be like one of the gardens of Paradise.

The believer and the God-fearing person will be given glad tidings about their condition and abode at the time of death.

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“Indeed, those who say, ‘Allah is our Lord,’ and then remain steadfast, the angels descend upon them, saying, ‘Do not fear and do not grieve; rejoice in the glad tidings of Paradise that you were promised.’”—(Surah Ha-Mim al-Sajdah: 30)

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“Woe to those disbelievers who wrong themselves. When the angels seize their souls and take them away, they immediately submit and say, ‘We committed no wrongdoing.’ The angels reply, ‘How could you not have committed wrongdoing? Allah the Exalted is fully aware of all your actions.’”—(Surah al-Nahl: 28)

The Prophet (peace be upon him) said:

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The Prophet (peace be upon him) said that Allah says: “I have prepared in the grave for My righteous servants many things that no eye has ever seen, no ear has ever heard, and that have never entered the human imagination.”

The Qur’an speaks about the punishment of sinners in the grave:

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“The abundance and rivalry in wealth and children keep you engrossed in pride over power, with the result that you forget Allah. Then suddenly you die and arrive at the grave. Do you think that there is nothing after that? Never think so. Soon you will come to know the real truth. If you knew with certainty what that time would be like, this error of yours would be dispelled. After entering the grave, you will certainly see Hell. On that day, you will gain firsthand certainty about the Hell you did not wish to believe in. Then you will surely be questioned about the boundless blessings of Mine that you enjoyed in this world.” —(Surah at-Takathur: 1–8)

A clear explanation of the above declaration of the Holy Qur’an is found in the Hadith. A narration of Hazrat Abdullah ibn Umar (RA) is recorded in Bukhari and Muslim. It is stated:

The Prophet said, “When any one of you dies and reaches the grave, he is shown his future abode every morning and evening. If he is destined for Paradise, he is shown his place in Paradise; and if he is destined for Hell, he is shown his place in Hell. Then he is told, ‘This is your true abode.’”

The Prophet said, “Then Allah will send you there.”

“When a servant is placed in the grave, and his companions return after burying him—while he can still hear the sound of their footsteps—two angels come to him. They make the deceased sit up. Then, pointing toward the Prophet Mustafa (SAW), they ask, ‘What did you believe about this man in the world?’”

If the person is a believer, he will reply, ‘He is Allah’s servant and Messenger.’ Then he will be told, ‘Look at the vile place that had been assigned to you in Hell. But Allah has replaced this place of yours with a place in Paradise.’ Then he will see both places.”

But when this question is put to the unbeliever, he will reply, “I cannot say. I only repeated what people used to say.”

He will be told, “You did not try to understand through your knowledge and reason, nor did you seek to learn by reading Allah’s Holy Book.”

Then he will be struck severely with an iron hammer. He will continue screaming horribly in unbearable pain. Every creature on the face of the earth, except jinn and human beings, will hear his screams and cries of agony.

The names of those two angels are said to be Munkar and Nakir.

Detailed accounts of the torment of the grave have been recorded in various books of Hadith. The torment of the grave is an inevitable truth. Therefore, all Muslims should constantly pray earnestly to Allah Ta‘ala for deliverance from the torment of the grave and live as true Muslims.

Hazrat Zayd ibn Thabit said:

“Once the Messenger of Allah (SAW) was riding a mule in a walled garden belonging to the Banu Najjar tribe. We were with him. Suddenly, when the mule leapt, the Prophet (SAW) nearly fell to the ground. It was found that there were five or six graves there. The Prophet said, ‘Does any one of you know the occupants of these graves?’”

One of us said, “I know them.”

The Prophet (SAW) said, “When did they die?”

He replied, “They died in the age of shirk.”

The Prophet said, “This ummah—that is, humankind—is tested in the grave and suffers punishment. If I did not fear that you would stop burying people, I would pray to Allah to let you hear the torment of the grave that I am hearing.”

Then the Prophet (SAW) turned toward us and said, “All of you seek refuge in Allah from the torment of Hell.”

All of them said together, “We seek refuge from the torment of Hell.”

The Prophet (SAW) said, “Seek refuge in Allah from the torment of the grave.”

All of them said, “We seek refuge in Allah from the torment of the grave.”

The Prophet (SAW) said, “Seek refuge in Allah from every hidden and manifest fitnah.”

All of them said, “We seek refuge in Allah from every hidden and manifest fitnah.”

The Prophet (SAW) said, “Now seek refuge in Allah from the fitnah of the Dajjal.”

All of them said, “We seek refuge in Allah from the fitnah of the Dajjal.” —(Muslim)

It should be noted that this supplication is made, according to the method taught by the Prophet (SAW), after the prayer and before turning to give the salām.

It is permissible in Islam to visit a person’s grave after his death. Going to the grave, greeting its occupant, and praying for him—this is the Islamic practice. However, grave worship and the shirk of asking the dead for something are prevalent in Muslim society. One must stay away from these practices to safeguard one’s faith.

Some erroneous and polytheistic beliefs concerning the souls of the dead can also be found among certain people in Muslim society. They believe that souls continue to travel about and wander through this world even after death. They also believe that the souls possess many limitless powers. There is no doubt that holding such beliefs is shirk. Influenced by these false ideas, many people seek help from these imaginary souls and offer vows and offerings in their names. It is absolutely impossible for a soul to return from the realm of Barzakh to this material world.

However, when one greets a dead person, Allah, through His wondrous power, conveys that greeting to the person in the realm of Barzakh. Some say that the dead person can also see and recognize the one who gives the greeting. In the age of radio and television, the question of how this is possible is irrelevant.

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The Great Cataclysm or Destruction

Everything that happens in the world is subject to Allah Ta‘ala’s plan and program. The destruction of the created universe, the creation of a new world, and the resurrection of humankind are all subject to His great plan and program.

The angel Hazrat Israfil (AS) is awaiting Allah’s command to initiate the Great Cataclysm. As soon as the command is given, he will blow his trumpet. This may be conceived as his sounding an immensely powerful siren.

Before the Great Cataclysm begins, Hazrat Israfil (AS) will blow the trumpet—that is, he will produce a kind of flute-like sound. In the Qur’an, this trumpet is called (Arabic ****) Ṣūr. In English, it is called a BUGLE. That trumpet blast will herald the tumult and devastation. The trumpet and its sound are beyond our imagination and cannot be expressed in words. Let us try to understand it through an example. Just as a siren today signals imminent danger and destruction, especially a wartime siren, so the Ṣūr, or trumpet, will continue creating terror and dread in the moment before total destruction. The example of a siren has been used here simply to make the matter easy to understand.

The trumpet will produce a violently rapid rattling sound, accompanied by a continuous blast. Such a loud, terrible, and thrilling sound will continue from that trumpet or siren that it will rend the ears. Everyone will hear this sound equally from the place nearest to him. Each person will feel as though the sound is rising from right beside him. It may even be that the angel will sound his trumpet or siren from a single place. But some invisible device, like the horn of a microphone, may be installed near people throughout the world.

In the Hadith, this (Arabic ****) Ṣūr, or trumpet, is said to be of three types, namely:

1. (Arabic *****) (Nafkhatul Fazā), that is, the trumpet blast that causes fear, terror, and panic.

2. (Arabic ******) (Nafkhatus Sā‘iq), that is, the trumpet blast that makes people fall dead or fall down dead.

3. (Arabic ******) (Nafkhatul Qiyām), that is, the trumpet blast that resurrects everyone from the graves and gathers them all in the Field of Resurrection.

In other words, after the first trumpet blast, such a terrifying natural disorder and catastrophe will occur that human beings and animals, overcome with fear and panic, will run about in all directions like madmen.

With the second trumpet blast, everyone, wherever they may be, will immediately die and fall to the ground. Then, after a long interval—which may be several years or several decades, or may be a short time—the trumpet will be sounded for the third and final stage. Immediately, everyone will be raised alive from the place of death or from the grave and gathered in the Field of Resurrection. Allah says:

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“Warn them of the Day when the earth will be changed into another earth and the heavens as well, and all will appear before the One Allah, the Supreme and Almighty, shackled hand and foot and without comfort. On that Day you will see the sinners wearing garments of tar, while the flames of the Fire will spread over their faces. This will be so that Allah may recompense everyone for what he has done. Allah is swift in taking account.” —(Surah Ibrahim: 48–51)

From this verse and other indications in the Qur’an, it is known that the earth and heavens of the Day of Resurrection will not be rendered nonexistent. Rather, the present natural order will come to an end. At a particular time between the second and third trumpet blasts—which only Allah Ta‘ala knows—the earth and heavens will be remade, with their present forms and shapes changed into another order, along with new natural laws and systems. This will be the realm of the Hereafter, or the afterworld. Then, with the final trumpet blast, all those who have died, from Hazrat Adam (AS) up to the moment before the Day of Resurrection, will be brought back to life and presented before Allah Ta‘ala. In Qur’anic terminology, this is called Hashr. Its literal meaning is to gather together in one place from all directions. —(Tafhim al-Qur’an)

The brief summary of the successive account of destruction given in the Holy Qur’an is this: at that time, in the initial stage, the sun will become devoid of light. The sky will be split asunder. The stars will slip from their places and fall downward. A devastating earthquake will shake the entire world. The mountains will be crushed to pieces and continue flying about like particles of dust. The seas will surge and swell, flooding the land. In short, everything will be destroyed, utterly ruined and thrown into disorder. Nothing called the world, the heavens or creation will remain in existence. Not even a single angel will remain. Only the holy Essence of Allah Most High will endure.

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“(That day, a cry will ring out asking,) ‘To whom belongs the kingdom today? (Where are the rulers of the world who took pride in their power?)’ (The answer that will arise will be,) ‘Today, sovereignty, authority and dominion belong solely to Allah, the Almighty, the Most Powerful.’ (It will be said,) ‘Today every person will be repaid for what he has earned. Today no one will be wronged. And Allah is exceedingly swift in taking account.’”—(Surah al-Mu’min: 16–17)

The question now concerns taking account of people’s worldly lives. Is it an easy matter to reckon the minutest details of the lives of so countless people? Yet everything is extremely easy for Allah.

Allah says that when He created human beings, His work did not end after their creation. He keeps watch over their movements. He even knows the thoughts that arise in the deepest recesses of their hearts.

Allah also says that He is nearer to a person than his jugular vein. The infinite knowledge of God completely encompasses everything. Allah does not need to go anywhere in order to observe every movement of a person. Every secret and public act of a person at every moment is known to Him perfectly. Despite possessing direct knowledge of all this, as the Shahanshah of creation He has appointed countless officers to record every deed of human beings. Two angels are appointed for every human child: one on the right and the other on the left. As soon as a word is uttered from a person’s mouth, they remain ever alert to record it. Thus the two angels prepare an accurate and detailed record of every deed of a person. This record, or documentary evidence, will be presented as proof on the Day of Judgment, and there will be no way to deny it.

It is extremely difficult to form a correct conception of this flawless record of a person’s daily deeds. Yet from the information revealed to us so far, it can be stated with certainty that in every corner and recess of the environment in which people carry out their daily activities, an exact image of their actions, words, laughter, tears, movements, gestures, voices and so forth is being recorded. All these things can be made visible again in such a way that there is no difference between the first and second images. With machines possessing limited knowledge and limited power, human beings have managed to acquire some control over this. But the officers appointed by Allah—the angels—have no need of such machines, nor are their activities subject to any impediment or restriction. The human body and every object surrounding it are their tape and film, upon which they can reproduce every word and every image exactly. Thereafter, on the Day of Judgment, they can make a person hear with his own ears everything that he himself said, and make him see with his own eyes everything that he did publicly or secretly. After that, it will no longer be possible for him to deny it in any way.

In worldly life, death suddenly arrives one day at a person’s door. There is a designated angel who causes death by separating the soul from the body. His name is Hazrat Azrail (AS). He is also called ‘Malakul Maut’ (the Angel of Death, or the king of death). Death is accompanied by unbearable agony. Allah says that when the painful punishment that people always seek to avoid arrives, the truth is unveiled to that person. Until then, an impenetrable curtain had stood between this world and the Hereafter.

At the time of death, that curtain will be lifted. Then he will clearly see the Hereafter, about which Allah’s prophets have always proclaimed warnings. Not only will the truth of the Hereafter become apparent to him; he will also learn whether he is beginning his journey to the Hereafter as one fortunate or as one unfortunate.

In worldly life, the unbeliever mocked and dismissed all these things as false and imaginary. But now that so-called imaginary Hereafter is plainly visible before his eyes.

In this way every person dies. Then, when the siren sounds for resurrection after the Great Cataclysm, every person will appear on the field of judgment. Two angels will accompany him. One will drive him from the place of resurrection to the presence of God, while the other will be his record-bearer and witness. Perhaps these are the same angels who were appointed to record a person’s deeds in worldly life. When, at the sound of the siren, a person rises alive from his grave or place of death, these two angels will take him into their custody and present him before God, just as the police present an accused person in court.

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“That day God will say to every unbeliever, ‘You spent your life heedlessly, disbelieving in this Day. Today I have removed the covering from your eyes. Now behold what you did not wish to believe and did not wish to see with the eye of your heart. Today I have sharpened your sight so that you may see this truth.’”—(Surah Qaf: 22)

The two angels will present the person entrusted to their charge before God. The one responsible for presenting him will say:

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“O Lord, here is the person who was placed in my charge; I have brought him before You. (After the judgment, the command will be given:) ‘Cast into Hell every hardened disbeliever who harbors hatred for the truth.’”—(Surah Qaf: 23–24)

The Principal Crimes of the Inhabitants of Hell

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“Cast into Hell every disbeliever who harbors hatred for the truth, obstructs goodness or the right path, transgresses all limits, and entertains doubts about the religion.”—(Surah Qaf: 24–26)

If the two verses cited above are analyzed, the principal crimes of the inhabitants of Hell were as follows:

• Rejecting the truth preached by the prophets.
• Harboring hatred for the truth and for those who call people to the truth.
• Receiving God’s favors and gifts at every moment of life, yet remaining ungrateful to Him.
• Obstructing the right path, keeping oneself away from it, and leading others astray.
• Failing to fulfill, from one’s wealth, the rights owed to God and to people.
• Transgressing the limits prescribed by God in life.
• Wronging, treating unjustly, and oppressing others.
• Entertaining doubts about the religion preached by the prophet.
• Creating doubts in the minds of others.
• Associating another as a partner with God.

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The Dispute Between Satan and Human Beings

It is evident that in this world Satan is constantly engaged in leading human beings astray. In the Hereafter, the command will be given for him also to be cast into Hell along with the person condemned to Hell’s punishment. At that time the person and Satan will both continue blaming each other. The unfortunate man will blame Satan, saying that he went astray solely because of Satan’s incitement. Therefore, this punishment is deserved by Satan alone.

On the other hand, Satan will not admit his own fault and will declare the man guilty. He will present his defense before God, saying:

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“O Lord and Sustainer, I did not try at all to lead him astray. Rather, he himself was astray.”

Allah will address them both and say: “Do not dispute before Me in this way. It will do you no good. For I had warned both of you beforehand that whoever goes astray himself and leads another astray must both suffer the consequences. Now both of you suffer this inevitable punishment. My decision is firm and unalterable. The command given to you will not be changed. The unchanging law I proclaimed in the world—that both the one who goes astray and the one who leads astray must suffer severe punishment—will not be altered. Nevertheless, I do not wrong My servants in the slightest. The punishment declared for you today is truly deserved by you. My judgment is founded upon truth and justice. No one is given a punishment for which he is not genuinely responsible, or whose crime has not been established by irrefutable evidence and testimony.”—(See Surah Qaf: 27–29)

The Reasons for the Success of the Inhabitants of Paradise

On the other hand, regarding those who are God-fearing, who responded to the prophets’ call and accepted the prophets’ words with complete, unwavering faith, Allah says that Paradise will be brought very near to them. Since Paradise will be their everlasting home, it will be brought extremely close to them as soon as the verdict in their favor is announced. There will be no need to reach Paradise on foot with difficulty or by any vehicle. The moment the verdict is announced, they will enter Paradise with ease. Allah has also mentioned, in general terms, the qualities for which they will attain Paradise.

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“And Paradise will be brought near to the God-fearing; it will not be far away. It will be said: ‘This is what you were promised—for everyone who constantly turns to Allah and observes His commands.’”—(Surah Qaf: 31–32)

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“He who fears the Most Merciful without seeing Him, and who turns to Allah with a devoted heart.”—(Surah Qaf: 33)

o Their first quality will be God-consciousness (taqwa). In worldly life, they will remain continually fearful and apprehensive of God’s displeasure. This God-consciousness will keep them steadfast on the right path at every moment.

o In the language of the Qur’an, they are called ‘Awwab,’ and this is mentioned as their second quality. The word ‘Awwab’ (Arabic ***) has a broad meaning. An ‘Awwab’ is one who has abandoned disobedience to Allah and enslavement to his desires, and adopted the path of seeking Allah’s pleasure alone. He has forsaken everything Allah dislikes and adopted everything Allah approves. If such a person suddenly deviates from Allah’s path, he becomes extremely distressed and immediately repents and returns to Allah’s path. He constantly remembers Allah and decides everything according to Allah’s principles.

o In describing their third quality, they are called ‘Hafiz’ (Arabic ****), which generally means a guardian or custodian. It refers to one who fully preserves the limits set by Allah, Allah’s obligatory duties and prohibitions, and all other trusts and responsibilities entrusted to him. He safeguards those rights imposed upon him by Allah. He keeps the oaths and pledges he made with Allah upon accepting faith. He carefully watches over his time, strength, labor, and efforts so that they are not spent in evil deeds or misguided ways. He repents and guards his repentance so that it is not ruined. At every moment he examines himself (muhasabah al-nafs) to see whether, through his words and deeds, he has disobeyed Allah in any way. Such a person is called a ‘Hafiz,’ and those possessing these qualities will be the inhabitants of Paradise.

o One who has never seen Allah, yet, with firm conviction in His boundless mercy, always lives in fear of Him. Allah, the ocean of mercy, compassion, and grace, can never be seen, nor can He be perceived through the senses. Even so, a person who fears Him continually refrains from disobeying Him. In his heart, the fear of the unseen Allah is greater than that of other perceivable and visibly powerful beings. Although he believes Allah to be Rahman al-Rahim, he does not commit sins in hope of His mercy and forgiveness. Rather, he remains fearful and apprehensive of Allah at every moment.

The passage of the verse under discussion (Arabic *********) points to two qualities of a believer. First, fearing Allah, though He has never been seen. Second, despite His being Rahman al-Rahim, not stepping onto the path of sin out of fear of Him.

o One who remains constantly and sincerely drawn toward Allah—Allah has described such a person’s heart as a ‘qalb munib’ (Arabic **********).

The word ‘munib’ has a broad meaning. Just as a compass needle always points north in every circumstance and cannot be turned in another direction despite every effort, a believer’s heart is called a ‘qalb munib’ only when, in every condition—in happiness and sorrow, danger and hardship, sleep and dreams, and wakefulness—it remains drawn solely toward Allah and oriented toward Him.

Only those fortunate people who are adorned with the five qualities described above will gain admission to Allah’s Paradise.

Then the Almighty Allah will address them, saying, “Enter Paradise, where there is neither sorrow nor hardship, nor any worry or anxiety. It is a place of pure, unending happiness. There you will be welcomed by My angels.”

Paradise is a place where a person will obtain everything he desires. Moreover, Allah has prepared for him other priceless treasures that he cannot even imagine. —(Surah Qaf: 31–35)

In the Hereafter, on the Day of Judgment, humankind will be divided according to their sins and virtues into three groups: the foremost group, the group on the right, and the group on the left.

The scene at Allah’s glorious court on the Day of Judgment will perhaps be such that the foremost group will be before Him, one group on the right and another on the left. The latter group will be utterly wretched.

The account of these is given as follows in Surah al-Waqi‘ah:

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“On that day you will be divided into three groups: one group on the right—what can be said about this group? Another group on the left—what can be said of the misfortune of this group? And another group will be the foremost. This is the Paradise filled with Allah’s blessings. There will be many from the earlier generations and few from the later generations. They will recline facing one another on thrones adorned with brocade. Immortal youths will circulate among them, serving them joyfully. In their hands will be pitchers, cups, and goblets filled with pure wine drawn from a spring. Drinking it will cause neither headache nor loss of reason. The immortal youths will also serve them various delicious fruits, so that they may take whatever they desire, as well as the tasty meat of various birds, which they will eat as they please. For them will be companions of beautiful eyes, exquisite houris, whose beauty will be like carefully guarded pearls. They will receive all this as a reward for the good deeds they performed in the world. There they will hear neither vain talk nor sinful or indecent speech. Their conversation will be dignified, free of frivolity (insane talk). They will be greeted only with: ‘Peace, peace be upon you.’”—(Surah al-Waqi‘ah: 7–26)

The Foremost Group

The foremost group mentioned above will consist of those who are at the front in honesty, earning reward, and following the right path—those who responded first to the call of Allah and the Messenger (peace be upon him). Whether in jihad, spending generously in Allah’s path, serving humanity, or engaging in da‘wah and tabligh—in short, whenever an opportunity arose to strive and sacrifice for establishing justice and removing injustice in the world, those who stood in the front ranks will belong to the foremost group. Therefore, on the Day of Final Judgment in the Hereafter, this group will be placed before all others. The other pious and righteous people will be on the right, while the wretched sinners will be on the left.

A hadith narrated from Hazrat A’ishah (may Allah be pleased with her) states that once the Noble Prophet (peace be upon him) asked the people, “Do you know who will be the first to take shelter beneath Allah’s (divine) shade on the Field of Resurrection?”

The people replied, “Allah and His Messenger know best.”

The Prophet said, “They are those who, when the truth is presented to them, accept it. They make the same decision for others as they make for themselves.”

The immortal youths mentioned above will remain youths forever. They will never attain adulthood or grow old.

Hazrat Ali (may Allah be pleased with him) and Hazrat Hasan al-Basri (may Allah be pleased with him) said that these are children who died before reaching puberty. They had neither sins nor virtues for which they could be punished or rewarded.

It should be noted that the youths mentioned above will be the children of people who were not destined for Paradise. Regarding the children of the inhabitants of Paradise, Allah has declared that their children will be reunited with them in Paradise. Not only their innocent children, but also those among their adult children who attain Paradise through their righteous deeds will be granted the opportunity to live together with their parents. —(See Surah al-Tur: 21)

The Group on the Right

Then, concerning the fortunate inhabitants of Paradise belonging to the second category, Allah says:

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“They will have shade-filled, thornless lote trees and orchards extending far and wide, ever-flowing springs of water, and abundant fruits. These fruits will be available in sufficient quantities in every season, and there will be no obstacle to obtaining or tasting them. They will be seated on elevated couches. We will create their wives anew and make them virgins—deeply loving toward their husbands and equal in age. All this is for the people of the right.”—(Surah al-Waqi‘ah: 28–38)

The virgins mentioned here will be those women who attain Paradise through their faith and righteous lives. There they will receive renewed youth, even if they died as old women in the world. Whether or not they were beautiful in the world, they will be made exceptionally beautiful in Paradise. Even if they died as mothers of several children, in Paradise they will remain eternally virginal. Their virginity will never be lost, even after marital relations.

If the husbands of these fortunate women are also inhabitants of Paradise, then there is no question: they will remain their eternal companions. Otherwise, they will be married anew to another inhabitant of Paradise.

A hadith is narrated in the Shama’il of Tirmidhi. Once an old woman pleaded with the Prophet Mustafa (peace be upon him), “O Messenger of Allah, pray that I may enter Paradise.”

The Prophet, joking a little, said, “No old woman can enter Paradise.”

Hearing this, the old woman left the place weeping.

The Prophet told the people, “Tell her that she cannot enter Paradise in her old age. Allah has said that He will create every woman of Paradise as a virgin.”

A lengthy narration from Hazrat Umm Salamah (may Allah be pleased with her) is recorded in al-Tabarani. When the Prophet was asked about the women mentioned above in the Qur’an, he explained the verse by saying that they were women who had died in the world. They were old, their eyes had sunk into their sockets, and their hair had become gray and white. After such old age, Allah will create them anew as virgins.

Hazrat Umm Salamah (may Allah be pleased with her) asked, “If a woman has had more than one husband in the world, with which husband will she be united in Paradise?”

The Prophet said, “She will be given the right to choose one of her former husbands. She will choose the husband whose character and conduct were best. She will plead with Allah: ‘O Allah, since so-and-so’s behavior and conduct toward me were much better than those of the others, grant me the right to be his companion.’”

Then the Prophet (peace be upon him) said, “Umm Salamah, good character and conduct thus take away the goodness of this world and the Hereafter.”

Needless to say, the men of Paradise will also receive renewed youth.

Various hadiths state that their age will be around thirty. They will look like young men at an age when their beards have not yet grown: fair-complexioned, handsome, and well-built.

The Group on the Left

Then the wretched group on the left is described in relation to the inhabitants of Hell:

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“They will remain amid scorching wind and boiling water. They will be covered by hot, black smoke, which will be neither cool nor comforting. These are the people who lived happily and prosperously in the worldly life. Their happy and prosperous lives led them into sinful deeds. They committed those sins stubbornly and defiantly. They said, ‘After death we will become skeletons and mix with the earth. How, then, will we be brought back to life? Will our forefathers also be brought back to life in this way?’ Allah says, ‘O Prophet, tell them that all—earlier and later generations—will be gathered on a certain day, whose appointed time has been fixed.’ Then Allah says, ‘O misguided deniers, you will eat the tree of zaqqum in Hell and fill your bellies with it. Then you will drink boiling water until your bellies are full, like thirsty camels.’”—(Surah al-Waqi‘ah: 42–55)

‘Zaqqum’ is a type of extremely thorny and tasteless fruit.

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The Misery of the Inhabitants of Hell

The conditions of the inhabitants of Paradise and Hell are described in many places in the Holy Qur’an. The terrible fate of the inhabitants of Hell is mentioned first. Then some details of the supreme fortune of the inhabitants of Paradise are also given.

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“The unbelieving disbelievers will be driven toward Hell in groups. The keepers of Hell will open its gates and ask them, ‘Did the messengers of Allah not recite to you the verses of your Lord? Did they not warn you that you would face this Day?’ They will reply, ‘Yes, they did all of that.’ But on that day the decree of punishment promised for the disbelievers will be fulfilled. Then they will be told, ‘Enter the gates of Hell. What a terrible abode it is for the arrogant disbelievers. You will remain there forever.’”—(Surah al-Zumar: 71–72)

The inhabitants of Hell are described as follows:

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“On the Day of Resurrection We will bring them face-down, with their heads lowered. Their abode will be Hell. If the intensity of Hellfire diminishes, We will increase it. This is their recompense because they rejected Our signs. They said, ‘After death our bones will mix with the earth. How, then, will they be created anew?’”—(Surah Bani Isra’il: 97–98)

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“The disbelievers will be dressed in garments of fire. Boiling water will be poured over their heads, melting their skins and the contents of their bellies. Iron rods will be prepared for them. Whenever, because of unbearable suffering, they try to escape from Hell, they will be pushed back into it. They will be told, ‘Taste the punishment of the Fire.’”—(Surah al-Hajj: 19–22)

“The Fire of Hell is appointed for the disbelievers. There they will neither die nor will their punishment be lightened. They will cry out, ‘Our Lord, deliver us from this punishment. We will abandon our former evil deeds and do good from now on.’ Allah will say to them, ‘Did We not grant you a long life so that whoever wished to understand could understand the truth? Since you did not, taste this punishment. Today the wrongdoers will have no helper.’”—(Surah Fatir: 36–37)

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“Those who rejected Our signs, We will soon burn them in the Fire. Whenever their skins are burned away, We will replace them with new skins so that they may continue to suffer the punishment. Allah is Almighty and Wise.”—(Surah al-Nisa: 56)

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“These people say, ‘There is nothing after our first death, and we will not be resurrected a second time. If you are truthful, bring our dead forefathers back.’ In reply it is said: Are they better, or the people of Tubba‘ and those before them? We destroyed them because they were sinners. The appointed time for all of them to be resurrected is the Day of Judgment. On that day no close friend will be of any use to another close friend, nor will they receive help from anywhere. The tree of zaqqum will be the food of sinners. It will be like molten oil and will boil in their bellies like boiling water. It will be said, ‘Seize him and drag him to the middle of Hell. Then pour over his head the punishment of boiling water.’ ‘Taste this; you were indeed a mighty and honored person. This is what you used to doubt.’”—(Surah al-Dukhan: 34–50)

The power-intoxicated, rebellious ruler had set himself up as lord over the people. He considered himself the most influential and honored person in the world. People prostrated before him willingly or unwillingly and constantly sang his praises and glorified him. What his condition will be after the judgment of the Hereafter has been described above.

“On the day these disbelievers are brought and made to stand before the Fire, they will be told: ‘You exhausted your share of blessings and enjoyed them during your worldly life. Today you will be given a humiliating punishment as recompense for the arrogance you displayed in the world without justification and for your disobedience.’”—(Surah al-Ahqaf: 20)

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“What will their condition be when the angels seize their souls and take them away, striking their faces and backs? This will be because they followed ways, methods, and doctrines that displeased Allah, and disliked following the path by which He could be pleased. Therefore, He rendered all their deeds void and fruitless.”—(Surah Muhammad: 27–28)

The statements above were made in the context of the conflict and confrontation between Islam and disbelief. In the world, these hypocrites protected themselves from the risks of that conflict in order to preserve their own interests. But where will they flee from Allah’s seizure after death? At that time, their final efforts and plans will not save them from the angels’ blows.

This verse is also evidence of the punishment that will occur in the realm of Barzakh after death. It makes clear that the punishment of the disbelievers and hypocrites begins at the moment of death. However, this punishment is not the same as the punishment that will be given to them after the judgment on the Field of Resurrection.

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The Supreme Fortune of the Inhabitants of Paradise

Just as a detailed description has been given of the terrible fate in the Hereafter of those who reject the religious invitation of the prophets, power-intoxicated rebellious rulers, and community leaders, so a description has also been given of the eternal, blissful life of those who believe in the true religion and devote themselves to Allah’s path. A few examples are mentioned here:

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“Those who were God-fearing, apprehensive of Allah, and obedient in the worldly life will be led toward Paradise in groups. The keepers of Paradise will say to them, ‘Peace be upon you. Welcome, welcome! Enter Paradise, your eternal abode, and live here in supreme happiness.’ They will say, ‘All praise belongs to Allah, who fulfilled His promise to us. He has granted us this Paradise as our full possession, so we may dwell wherever we wish. How excellent is the reward of those who do good!’”—(Surah al-Zumar: 73–75)

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“For every person who fears being presented before his Lord there are two gardens. Which of your Lord’s favors will you deny? The gardens are full of lush green branches. Two springs flow continually through the two gardens. Each fruit in both gardens will be of two kinds. The people of Paradise will recline on couches lined with thick silk. The branches of the gardens will bend down under the weight of their fruit. There will also be beautiful companions who lower their gazes modestly, untouched before them by any human or jinn. They will be of exquisite beauty, like protected gems. Can the reward for good be anything other than good? Besides those two gardens, there will be two more gardens: dense, green, and fresh. Two springs will gush forth in the two gardens like fountains. They will contain abundant fruits, dates, pomegranates, and the like. Among these blessings will be chaste and virtuous wives, and houris residing in tents. No human or jinn will have touched these women before them. The inhabitants of Paradise will recline on green carpets and beautiful, precious rugs.”—(Surah al-Rahman: 46–76)

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“Those who fulfill their covenant with Allah and do not break their pledges, maintain the relationships Allah has commanded them to maintain, fear their Lord and the severe reckoning, endure hardship for their Lord’s pleasure, establish prayer, spend secretly and openly from the provision We have given them, and repel evil with good—for them is the abode of the Hereafter. They will have gardens, and among their forefathers, spouses, and offspring, whoever is righteous will enter those gardens with them. The angels will welcome them from every direction, saying, ‘Peace be upon you.’ You have earned this place today because of the patience with which you confronted the circumstances of the world, including the forces opposed to Islam. How excellent is the abode of the Hereafter!”—(Surah al-Ra‘d: 20–24)

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“On the Day of Resurrection, sinners will be recognized by their appearance. They will be dragged by the hair at the front of their heads and by their feet. Which of your Lord’s powers will you deny that Day? This is the Hellfire which they used to reject as false. They will move about between its blazing fire and boiling water. …… On the other hand, those who fear their Lord will be given two gardens in Paradise for their enjoyment. …… Gardens filled with lush greenery. ……… Two springs will flow through the two gardens. ……… Every fruit in the gardens will be of two kinds. …… The owners of these gardens will sit there, reclining against cushions on beautiful silk couches. The branches of the trees in the gardens will bend down under the weight of their fruit. There will also be beautiful maidens who lower their gazes modestly. No human or jinn has touched them before. ……… They will be of incomparable beauty, like protected jewels.” —(Surah ar-Rahman: 41–45)

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“Those who reject Our signs, We shall burn them in the Fire. Whenever their skins are completely burned, We shall replace them with new skins so that they may taste the punishment. Allah is Almighty and All-Wise.” —(Surah an-Nisa: 56)

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“Those who have the greatest rank with Allah are those who believe in Him, abandon their homes, businesses, and fields in His way, and strive in Allah’s way with their wealth and lives; theirs is the successful life. Their Lord—Allah—gives them glad tidings of His mercy, pleasure, and dwellings in gardens where everlasting happiness and peace await them. They will dwell there forever. With Him is an inexhaustible reward for good deeds.”

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“O believers! Shall I tell you of a trade that will save you from a painful punishment? Believe in Allah and His Messenger and strive in Allah’s way with your wealth and lives. If you wish to know, then listen: this is best for you. As a result, Allah will forgive your sins, admit you into Paradise beneath which rivers flow, and grant you splendid dwellings in everlasting abodes and gardens. That is indeed the supreme success.”

The Qur’an has given detailed descriptions of the people of Paradise and the people of Hell in many places. Only a few examples have been mentioned above by way of illustration.

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The Hereafter: The Day of Victory and Defeat

Allah has declared the Day of Judgment in the Hereafter to be the true day of victory and defeat, or the day of success and failure:

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“The disbelievers make a great show of arrogance and say that they will never be resurrected after death. O Prophet, tell them, ‘By my Lord, you will certainly be resurrected in the Hereafter, and then you will be informed of all that you did in the world. That is very easy for Allah. So believe in Allah, His Messenger, and the Light that We have sent down. Allah is aware of everything you do. You will learn all this on the Day when He gathers you for the Great Gathering—the Day of Resurrection. That will be the day of victory and defeat between people. Those who believe in Allah and do good deeds, He will efface their sins and admit them into Paradise, beneath whose dwellings rivers flow. They will dwell there forever. That is the supreme success. But those who deny Allah and the Hereafter and reject My revelations and signs as false will be inhabitants of Hell. They will remain there forever. What a miserable destination it is.’” —(Surah at-Taghabun: 7–10)

Above, “Light” refers to the Holy Qur’an.

The word “Taghabun” has several meanings, which will now be explained one by one.

Those who oppose the truth have all refused to believe in the Hereafter. In this matter they have displayed extreme obstinacy. Yet they had no means—and still have none—by which they could state with certainty that there is no Hereafter. This subject was discussed at the beginning of the book.

Allah instructed the Prophet Muhammad (peace be upon him) in the above verse to answer the boastful statement attributed to the disbelievers. Indeed, Allah Himself provides the answer, and he was told to answer by swearing an oath by Allah. Only one who has direct knowledge of the truth of something may swear such an oath. The Prophet’s knowledge of the Hereafter was not merely that Allah had told him of it. Certainly, when Allah says something, there can be no doubt about its truth. Yet this would mean firmly believing in it as unquestionably true without having seen it; it would not be belief based on seeing it with one’s own eyes.

The Prophet Ibrahim (peace be upon him) had firm faith and conviction that Allah could bring the dead to life. Nevertheless, he wished to see with his own eyes how the dead are brought back to life. He wanted this to become complete certainty for him and to attain peace of mind. So he prayed to Allah. Then Allah showed him four dead birds being brought back to life before his eyes. (See Surah al-Baqarah, verse 260.)

The faith in bringing the dead to life held by Prophet Ibrahim (peace be upon him) cannot be the same as that of an ordinary believer. But our Final Prophet’s (peace be upon him) faith in the Hereafter and in the resurrection of the dead was like Ibrahim’s direct, eyewitness faith described above. Allah gave His final and most beloved Prophet the opportunity, on the night of the Mi‘raj, to see with his own eyes the mysteries of creation and many other hidden realities. Therefore, he had no reason to hesitate in swearing by Allah concerning the truth of the Hereafter.

The words in the holy verse above—‘Then you will be informed of all that you did in the world’—are extremely important. At the very beginning of this surah, Allah said that after creating human beings, He granted them complete freedom of action. If a person wishes, he may become an utter disbeliever and follow the path of sin. He may become a ruthless tyrant, plundering another’s wealth, property, honor, and modesty, and a bloodthirsty demon in human form. Or, by believing in Allah, His Messenger, and the Hereafter, he may lead an exceptionally pure life. Given this freedom to follow either the good or evil path, together with the declaration that reward for the good path and punishment for the evil path are inevitable, how can one imagine that Allah, who granted this freedom and issued this warning, will not ask people after death which path they followed? In fact, the Hereafter exists precisely so that this may be known. Allah is a powerful Being who gave life and death in order to test which of people is best in deeds during worldly life. —(See Surah al-Mulk: 2.)

Thus, this day of the Hereafter has been called the day of true victory and defeat. This statement is also highly significant, and the meaning of the Hereafter’s success lies within it.

In this world, a person begins the journey of life with his own knowledge, intellect, and ability to act. He never ceases striving, laboring, and working to make his life happy and beautiful. Everyone wants to implement his own program and achieve success. The daily labor and striving of people ultimately determine victory and defeat.

Because outlooks and philosophies of life differ, the standards of victory and defeat, or success and failure, also differ. Even the accomplishment of some base objective is called success in the eyes of many. If achieving success requires injustice, oppression, extreme corruption, uncivilized, vile, and despicable methods, it is still regarded as success. Someone who forcibly seizes another’s wealth and property, implicates him in false cases, and ruins him through false testimony and evidence is called victorious, a millionaire, or a multimillionaire. Many also call this success. Having many cars and houses and living a life of great luxury with his wife and children, such a person is considered victorious. People say that the man’s life has indeed been fulfilled.

Some people become masters of vast wealth through dishonest means and succeed in establishing their dominance over society. They want to keep everyone subjugated to them and cannot tolerate even a word spoken against them. Bands of self-interested flatterers sing his praises day and night. The voice of truth is silenced in society. Those who uphold and convey the truth are persecuted and tormented by him, and are confined in the dark cells of prisons. Drunk with power, he wants to exercise lordship over everyone. In his view and in the view of many others, this too is tremendous success.

On the other hand, a person may accept the truth wholeheartedly and try to lead an honest life. By rejecting corruption, usury, bribery, black marketing, lies, fraud, and deception, he suffers loss. Because he propagates the truth and ‘strives’ against falsehood, his relatives and friends distance themselves from him. Society’s neglect, disrespect, and poverty make his life unbearable. People say that he is simply a fool; otherwise, his life would not have failed in this way.

We constantly see around us the outward forms of victory, success, and failure in the lives described above. But true victory or defeat, success or failure, will be determined on the Day of Judgment in the Hereafter.

Let us discuss how the Hereafter determines victory and defeat.

Many commentators have said that, after judgment in the Hereafter, the people of Paradise will receive those portions of Paradise that the people of Hell would have received had they acted like the people of Paradise during their worldly lives. Similarly, the people of Hell will take those portions of Hell that the people of Paradise would have received had they lived like the people of Hell in this world.

It is narrated in Sahih al-Bukhari by Abu Hurayrah (may Allah be pleased with him) that everyone who enters Paradise will be shown the place in Hell that would have been his if he had not followed the right path. As a result, he will be even more grateful to Allah. Likewise, the person in Hell will be shown the portion of Paradise he would have received had he followed the right path in worldly life. This will increase his regret and remorse.

Those who were oppressed and persecuted in this world will receive from the oppressors in the Hereafter as many good deeds as may compensate for the injustice and persecution inflicted upon them. Alternatively, an equal amount of the oppressed person’s sins will be placed upon the oppressor. On that day people will have no wealth with which to fulfill the claims of the oppressed. They will possess nothing except good deeds and sins. Therefore, if someone has wronged another in this world, any stored good deeds he has must be given to the oppressed person to settle his claim. The oppressed person will receive precisely as many of the other party’s good deeds as the amount of injustice inflicted upon him. Or, if the oppressor has no good deeds left, an equivalent amount of the oppressed person’s sins will be placed upon the oppressor.

There is a hadith in Sahih al-Bukhari narrated by Abu Hurayrah (may Allah be pleased with him) concerning this. It says that if a person has wronged or oppressed his brother—meaning another human being—in any way, he should settle the matter here, in this world. For in the Hereafter no one will possess even a penny. There, some of his good deeds will be given to that person; or, if he does not have enough good deeds, some of the oppressed person’s sins will be given to him.

Similarly, it is narrated in Musnad Ahmad by Jabir ibn Abdullah ibn Unays that the Prophet (peace be upon him) said: “No one destined for Paradise will enter Paradise, and no one destined for Hell will enter Hell, until he has settled the claim arising from the wrong and oppression he committed. Even if he has merely slapped someone once, he must give compensation for it.”

The narrator said, “Then we asked, ‘How will that happen? On that day we will have no money.’”

The Prophet said, “He must give compensation through sins and good deeds.”

There is a narration from Abu Hurayrah (may Allah be pleased with him) in Sahih Muslim and Musnad Ahmad. Once the Noble Prophet (peace be upon him) asked the assembled Companions, “Do you know who the destitute person is?”

They said, “The destitute person is one who has no money and no possessions.”

The Prophet (peace be upon him) said, “The destitute person among my community is one who will come to the field of Resurrection with prayer, fasting, zakat, and other good deeds, while in the world he has insulted someone, slandered and defamed someone, consumed someone’s wealth unjustly, killed someone, or struck someone. Then his good deeds will be distributed among the oppressed. Even after that, no good deed will remain with him to pay the compensation. Then the burden of the claimants’ sins will be placed upon him, and he will enter Hell.”

A person possessing immense good deeds went to Hell carrying an immense burden of sins while paying compensation to the oppressed. What a terrifying outcome! One’s body shudders even at the thought of it. May Allah protect us from such an outcome.

The Great Deception

In the verse mentioned above, the word “Taghabun” is also used in Arabic to mean fraud and deception.

Generally, we see that in this world people assist one another, calmly and joyfully, in major sins such as shirk, disbelief, injustice, oppression, adultery, licentiousness, murder, and bloodshed. Deep friendship and cordiality develop among them in this regard.

Morally wayward families, leaders who promote sin and misguidance and their followers, gangs of robbers and thieves, parties and companies that spread and promote misguidance, sin, and obscenity, and states and nations that uphold and spread widespread injustice, oppression, and corruption all assist one another in spreading sin. Several states launch campaigns to subjugate a weak country and enslave its inhabitants, believing that a great friendship (alliance) or military pact has been established among them.

Everyone who maintains such relationships believes that they are one another’s closest friends and that their cooperation is proceeding with complete success. But when they appear on the field of judgment in the Hereafter, they will realize that they have been utterly deceived. Each of the people described above will discover that the benevolent father, brother, husband, wife, friend, leader, or person he regarded as an associate is actually his greatest enemy. On that day, all associations, relationships, kinship, friendships, alliances, or pacts will turn into enmity. They will curse and abuse one another. Each will want to place his own fault upon someone else so that the other party alone suffers the ultimate punishment. The Qur’an mentions this in various places.

Sinners Blaming One Another

Because of human weakness, people are often influenced by others. Many become involved in sinful acts for the sake of a husband or wife, to please a father or child, to satisfy a friend, political leader, or spiritual guide, to please a superior officer in order to retain or advance in a job, or to gratify a tyrannical ruler. Because of this foolishness, they will be utterly deceived and disappointed in the Hereafter. The Holy Qur’an repeatedly mentions this and warns such self-deceived groups. Some quotations are given below:

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“Those whose words people followed will completely disassociate themselves from their followers on the Day of Resurrection. Both groups will witness the horror of that day’s terrible punishment, and their relationship will be utterly severed. The followers will say, ‘If only we could return to the world once, we would completely disassociate ourselves from them, just as they have disassociated themselves from us today.’ But Allah will show everyone the result of his deeds, which will bring them regret and remorse. They will be cast into Hell and will never be able to emerge from its Fire.” —(Surah al-Baqarah: 166–167)

At the time of death, Allah’s angels will ask those who falsely attribute things to Allah:

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“Where are those whom you worshipped besides Allah today?” They will say that they have abandoned them. Then they will admit that they had disbelieved in Allah. Allah will say to them, “Enter Hell with the communities of jinn and humans who passed away before you.” Whenever one group enters Hell, it will curse another group like itself. When all the groups have gathered there, the later group will say of the earlier group, “Our Lord, they led us astray, so give them double punishment in Hell.” Allah will say, “For each of you there is double punishment, but you do not know this.” The first will say to the last, “You are no better than us. So taste the punishment for what you earned.” —(Surah al-A‘raf: 37–39)

It is generally seen that the weak, impoverished, ruled, and oppressed obey the powerful tyrannical rulers, willingly or unwillingly. Their fate in the Hereafter has been described as follows:

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“When both groups are gathered together in the field of Resurrection, the weak group will say to the proud and powerful group, ‘We followed you. Can you relieve us today of some portion of Allah’s punishment?’ They will say, ‘If Allah had shown us a way, we would have shown it to you. Now, whether we endure this punishment or bear it patiently, it is the same for us. There is no way for us to escape.’” —(Surah Ibrahim: 21)

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“Prophet Ibrahim (peace be upon him) said, ‘You have made idols gods instead of Allah only because of your mutual friendship. But on the Day of Resurrection you will oppose and curse one another, and your final abode will be Hell. You will have no helpers.’” —(Surah al-‘Ankabut: 25)

The verse above says that there is no justification for making idols fashioned by human hands into gods instead of Allah, the Creator and Sustainer of the universe. In making them gods, people acted as one another’s friends; their mutual interests and friendship encouraged them to worship these idols. They will understand this mistake in the Hereafter.

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“O humankind! Fear your Lord Allah, and fear the day when no father will be of any use to his son, nor any son to his father. Allah’s promise to you concerning the Resurrection is certainly true. So do not let your worldly life deceive you, and do not let the deceiver—the Devil—distract you from Allah.” —(Surah Luqman: 33)

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“On the Day of Resurrection, when they are thrown into Hell face-first, they will say, ‘If only we had obeyed Allah and the Messenger.’ They will say, ‘Our Lord, we followed our leaders and elders. Our Lord, double their punishment and curse them with an accursedness.’” —(Surah al-Ahzab: 66–68)

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“These disbelievers say, ‘We will never believe in the Qur’an, nor in any Scripture before it.’ If only you could see when these wrongdoers stand before their Lord, blaming one another. On that day the helpless and weak will say to the proud leaders of society, ‘Had you not been there, we would have believed in Allah.’ The proud leaders will say to the weak, ‘Did we prevent you from the right path after guidance came to you? Rather, you yourselves were guilty.’ The weak will say to the wealthy, ‘Yes, indeed. Rather, your schemes by night and by day kept us astray. You commanded us to reject Allah and to set up partners with Him in worship.’ Allah says: when they see the punishment, they will try to conceal their shame and remorse. We will place chains around the necks of those who reject the truth. They will be recompensed according to what they did.” —(Surah Saba: 31–33)

Again, observe that when Godless and rebellious rulers gain power and govern others in society, they begin fierce opposition to those who call people to the truth. They look with contempt upon those who adhere to the truth and fear Allah, while the ruling class blames the callers to the truth for society’s corruption and disorder, calling them misguided, hypocritical, masked religionists, and creators of confusion. But in the Hereafter they will be utterly deceived when the real truth becomes clear to them. They will say:

(Arabic *************************************)

“And they will say from within Hell, ‘What is the matter? We do not see those whom we used to count among the wicked.’” —(Surah Sad: 62)

On the Day of Resurrection, Allah Most High will say to the disbelievers:

(Arabic text)

“Today is the Day of Final Judgment, which you used to deny. Then Allah’s command will be: ‘Bring these wrongdoers, along with their associates and those whose commands they followed, and lead them toward Hell. Stop them for a while; they must be questioned. What is the matter with you that you do not help one another today?’ Indeed, today they will surrender one another. The leaders and their followers will face one another and argue. The followers will say, ‘Your influence over us was immense; that is, we had no choice but to obey your commands.’ The leaders will say, ‘You yourselves refused to believe willingly. What authority did we have over you? Rather, you yourselves were rebellious and disobedient. Now our Lord’s word has come true, and we must taste the punishment. Later they will admit, saying, ‘We led you astray, and we ourselves were astray.’ Allah says, ‘Both groups will share equally in the punishment on that Day.’ This is how We deal with the criminals.” —(Surah as-Saffat: 21–34)

Those who, solely for worldly interests, engage in disobedience to Allah to please rebellious, God-defying leaders and rulers should learn a lesson from the discussion above.

The Noble Prophet (peace be upon him) therefore declared:

(Arabic text)

“No created being—that is, no human being—may be obeyed in disobedience to Allah.”

(Arabic text)

“Those who denied Allah and the Hereafter will say on the Day of Resurrection, ‘Our Lord, show us those among the jinn and humankind who led us astray; we will trample them under our feet and humiliate them today.’” —(Ha-Mim as-Sajdah: 29)

(Arabic text)

“When friends meet one another on the Day of Resurrection, none of them will speak to another. On that day the sinners will wish that, in exchange for deliverance from its punishment, they could ransom themselves with their sons, wives, brothers, their kinsfolk, and even everything on earth—if only they might be saved. But that can never be. The punishment will certainly befall them, and the flames of Hell will surely burn their skin to ashes that day.” —(Surah al-Ma‘arij: 10–16)

(Arabic text)

“On that terrible Day of Resurrection, a person will flee from his brother, his mother, his father, his wife, and his children. That day, everyone will be so terrified and preoccupied that he will have no time to look toward anything else.” —(Surah ‘Abasa: 34–37)

It has become clear from the discussion above what immense deception and fraud these God-defying and God-averse people will face in the Hereafter.

In this world, some people have made other human beings partners with Allah. That is, to please these false partners of Allah, they have disobeyed the commands and instructions of Allah, the Creator of the universe, abandoned the Straight Path, and adopted the wrong path in life. Whether or not they are openly addressed as ‘ilah’ or ‘Rabb,’ when they are obeyed in the manner in which Allah alone should be obeyed, they have thereby been made partners and associates of Allah. Concerning these false gods, or partners of Allah, and their followers, it is said:

(Arabic text)

“Let them not forget the Day when Allah will call them and say, ‘Where are My partners whom you used to claim were My partners?’ Those against whom this statement is directed will say, ‘Our Lord, these are the ones whom we led astray. Just as we were astray, we led them astray as well.’ Then it will be said to their followers, ‘Call upon those whom you made My partners for help.’ They will call them, but they will not answer. Then both groups will see the punishment of Hell drawing near. How wonderful it would have been if they had followed the right path.” —(Al-Qasas: 62–64)

The Hereafter: The Day of Gain and Loss

In the Qur’anic verse mentioned above, the Hereafter is called Yawm at-Taghabun. The word ‘taghabun’ means victory and defeat, and deception and fraud, which have been fully discussed above. In Arabic, business profit and loss are also called ‘taghabun.’ Thus, the Hereafter is truly the day of gain and loss.

People conduct business hoping in their hearts that they will profit from it. Naturally, they rejoice when their business is profitable. When they suffer a loss, they become sad and distressed.

Allah has compared everything people do throughout their lives in this world to a business. The profit and loss of that business will become known on the Day of Judgment in the Hereafter. Concerning this, Allah says:

(Arabic text)

“O you who have believed, listen. Shall I tell you of a transaction that will save you from a painful punishment? It is that you believe in Allah and His Messenger and strive in Allah’s path with your wealth and your lives. That is best for you, if only you knew. Then Allah will forgive you and admit you into gardens beneath which rivers flow, to dwell therein forever, and into pleasant dwellings in everlasting gardens. That is truly the great success.” —(Surah as-Saff: 10–12)

Business is something in which a person invests capital, time, labor, ability, and intelligence. He does all this so that he may profit from it. In the Qur’anic verse under discussion, faith and striving in Allah’s path are called a business. If a person devotes everything he has to this effort, what he will gain is stated in the next verse. It is mainly three things:

o He will be saved in the Hereafter from a severe and painful punishment.

o Allah will forgive all his sins.

o He will have a place in Paradise, where he will enjoy Allah’s boundless blessings and happiness. It will be his eternal dwelling. All of this has been called the great success. From the discussion above, it is clear that the Hereafter is truly the final judge of a person’s eternal gain or loss.

The preceding discussion has also clearly established that the Hereafter—that is, the life after death—is an inevitable and unavoidable truth. Its necessity has also been explained.

1. The word ‘jihad’ means striving with all one’s strength. All physical, mental, financial, and intellectual efforts, and the use of every available means and resource to attain something, are called jihad. Jihad may be of two kinds: jihad in Allah’s path and jihad in Satan’s path. The striving undertaken solely to gain Allah’s pleasure and through the methods prescribed by Him is called jihad in Allah’s path. Striving solely for worldly and personal interests is jihad in Satan’s path. In other words, striving against the religion of Allah is called jihad in Satan’s path or in the path of the Taghut. In every age, the God-defying forces have striven in Satan’s path against the true religion. This is especially noteworthy. All is well that ends well. Therefore, the success achieved in the final life of the Hereafter will be true success.

The real fact is that life in this world is a vast examination center for humanity.

(Arabic text)

“Allah created life and death so that He may test you as to which of you is best in deeds.” —(Surah al-Mulk: 2)

Human beings have been sent here with conscience, knowledge of good and evil, and freedom of action. They have been sent for a fixed period. They have also been given the program for their lives. When their time expires, they must return to the One who sent them. After their return, they will naturally and entirely justly be asked how much of the program given to them they carried out.

The program for human life is the Holy Qur’an, whose complete implementation is embodied in the entire life of the Final Prophet, Muhammad Mustafa (peace be upon him). Therefore, that life is a great and indispensable model for every human being.

If a person carries out that program, he will be rewarded in the life after death. If he neglects it, he will certainly have to suffer punishment. Yet whether or not he implements the program has been left to his own freedom. This is his great trial by fire. The joy of passing and the sorrow of failing are self-evident matters. It is no new thing that a candidate who neglects his duty must face profound regret and remorse.

                                               _________________________

The Five Questions of the Hereafter

A hadith is narrated in Tirmidhi Sharif concerning the principal questions that Allah Most High will ask humanity on the Day of Judgment. It was narrated by Hazrat Ibn Masud (may Allah be pleased with him). It states:

(Arabic text)

That day, a human being will chiefly be asked five questions. He will be unable to move even one step without answering them. The questions are:

o How did he spend the periods of his life?

o In particular, what did he occupy himself with during his youth?

o How did he earn his wealth?

o How and in what manner did he spend the wealth he acquired? How much of the true knowledge he had gained did he apply in his life?

The answers to these five questions will reveal a complete picture of a human being’s entire life. A person can live in one of two ways. First, after believing in Allah, the Messenger, and the Hereafter, he may live in obedience to Allah.

Second, he may live a God-defying and God-averse life opposed to obedience to Allah. Sin, wrongdoing, injustice and oppression toward others, corruption, usury, bribery, adultery, murder, and the like are manifestations of such a life. He will be asked which of these two ways he followed.

The first question mentioned above is by no means less important. In fact, after the first question, there is no need for the others. However, the other questions point specifically to where human weakness lies.

Youth is the period of human life when a person’s powers of action and instincts fully develop. Sexual inclination also develops. A river swollen to its banks and charged with sexual energy becomes turbulent at the slightest wind and may overflow its limits and flood both banks. Similarly, in the full river of human life, a gust of instinct may cause sexual waves to cross their bounds. This is not abnormal. The real trial by fire for a human being lies in either allowing instinct to run without restraint or suppressing and controlling it. During youth, a person may misuse his physical power. Alternatively, through restraint, love, affection, forgiveness, mercy, generosity, and other virtues, he may serve humanity. That is why this question is extremely important.

The third and fourth questions reveal a person’s true character. Earning money and wealth is a natural human need. It is also extremely necessary for sustaining life.

It is essential to establish principles for both earning and spending wealth. For the happiness and misery, progress and decline, of the whole of human society depend on how money is earned, spent, and distributed.

Many do not acknowledge the need for principles governing the earning and spending of money. In their view, wealth may be earned by any means. Just as they desire unrestricted freedom to acquire wealth by exploiting others through usury and bribery or misleading them through the intoxicating allure of obscenity, they also desire the same freedom in spending it. In their view, it is not at all objectionable to spend accumulated wealth on mere luxury and pleasure, or on promoting and establishing wrongdoing, sin, and obscenity, instead of distributing part of it among the poor or spending it on beneficial causes. Nor do they consider it wrong to concentrate society’s wealth in the hands of a few through dishonest and reprehensible means, leaving others naked and hungry.

Again, in opposition to such an oppressive and unjust economic system, another system nationalizes the principles of wealth, earning, spending, and distribution and turns the entire nation into political slaves. The people of such a country then become worse than animals. They have neither personal freedom nor any human dignity. Like a householder’s cattle and buffaloes, they must blindly work in fields and meadows to produce crops, over which they have no rights whatsoever. Many people do not consider this unjust system objectionable either.

But the command of Allah Most High, the Creator, Owner, and Sustainer of all creation, is that everyone must earn money through righteous and lawful means, and must likewise spend it in righteous ways and for good purposes. From the wealth earned, donations must be given to the poor, incapable, helpless, blind, sick, unemployed, and suffering. People have also been warned not to let their acquired wealth lie stored as a reserve or spend it on luxury and indulgence. That is why these two questions are so important in the Hereafter.

The fifth and final question is whether, when the call to truth reached a person or he was able to recognize the truth, he accepted it or rejected it; and, after gaining true knowledge, whether he shaped his character accordingly and lived by the light revealed through that knowledge. If, overcome by his desires, he rejected the truth for personal interests and worldly luxury, or out of blind hatred toward the one calling him to the truth, that too must be presented before Allah on the Day of Judgment.

Even after recognizing the call of the Final Prophet as true, the learned community of the Jewish nation became engaged in opposing him out of worldly interests and blind hatred of the Final Prophet. A large part of the present-day Muslim community is still being carried along by the current of that same error.

                                         _________________________

The Soul

One question is whether the punishment of the grave affects the soul or the body. There is disagreement on this matter. Some say it affects only the soul; others say it affects both the soul and the body. In this connection, it is also necessary to discuss what the soul is.

Although the soul is an unseen, subtle entity, it is an undeniable reality. Therefore, analyzing it is extremely difficult. Allah says:

(Arabic text)

“When I have fashioned him completely and breathed into him something of My spirit, then fall down before him in prostration.” —(Surah al-Hijr: 29)

From the verse above, it can be understood that the soul breathed into the human body is actually a subtle image of Allah’s attributes. Life, knowledge, power, will, choice, and all the other attributes present in human beings—whose totality is called the soul—are a subtle reflection or image of the divine attributes cast or breathed into the human body.

Needless to say, we cannot properly analyze the soul. We can only understand this much: the soul keeps the body alive and active. Its absence turns a person into an immobile corpse.

The soul is something that, although never visible, can be clearly felt. It is a mysterious force that becomes alive and active as soon as it is joined to the human body.

In reality, the soul itself is the true human being. The body is merely that person’s vehicle or shell. Although the soul is a subtle, unseen entity, it has a form, and that form is exactly like the body’s. The soul is the real thing; the body is an imitation. By ‘I,’ the soul itself means the human being. All sorrow and pain, joy and happiness belong to ‘me’—the soul—not to the body. Although the human being, meaning the soul, and the body are two separate entities, they are connected to each other.

Pleasure and pain are felt within the body. Yet at times pleasure, pain, and happiness occur even apart from the body. The body is related to the material world, while the soul is related to the eternal unseen world.

It is not difficult to imagine that the soul can experience pleasure or pain in the grave or in the world after death. It has already been said, of course, that a precise understanding of that world is beyond our knowledge, intellect, and imagination. We can only make a partial supposition.

The person—the soul—who leaves the body during sleep and travels elsewhere, through different countries and societies, over land and in the sky, also experiences pleasure and pain fully. It too has an incorporeal body with complete limbs and organs. Since pleasure and pain belong to the soul, the unseen person who has left the body sometimes becomes distressed by pain in a nightmare and sheds tears. After waking, one finds the cheeks of the person lying in bed wet with tears. Yet the soul-person’s weeping and its cause may have occurred hundreds or thousands of miles away. The exhaustion felt after strenuous activity in a dream can remain even after waking. Once, while we were living in Kolkata, a famous football player from our neighborhood was playing football in a dream one night. Suddenly, in his sleep, he shouted loudly, ‘Goal!’ and kicked the ball. His kick struck his wife sleeping beside him, and a doctor had to be called that very night.

Perhaps the unseen soul-person, far away from the place where the body lies, is attacked somewhere by tigers, bears, or bandits and is shouting desperately for help. The sound of that cry can sometimes also be heard from the sleeping body.

It was stated earlier that the soul-person who performs actions elsewhere in a dream also has a body. Its pleasure and pain resemble those of a person with a physical body. Since pleasure and pain belong to the soul, not to the body, whether in sleep or wakefulness, if one numbs a part of the body with medicine, severing its connection with the soul, and cuts that part with a knife, the soul will feel nothing. It has been said that the soul is connected with the subtle unseen world. The subtle unseen world is limitless and lies beyond the physical world. Thus, in a dream one may meet a deceased person residing in Barzakh. This does not mean that the deceased person or his soul has returned to this physical world.

After waking, we forget brief pleasure and pain as unreal. A dream is considered unreal and untrue once it has ended. But if a dream never ended, it would be real and true.

After death, the soul-person may experience pleasure and pain in the grave, or the righteous servants may experience happiness and the sinful souls suffering in a manner contrary to our understanding. Since pleasure and pain belong to the soul, not the body, what reason could there be for there to be no pleasure or pain after death?

Mentioning sleep and dreams reminds me of another matter: what exactly is sleep? During sleep, does the soul remain connected to the body, or does it leave the body? This is indeed a question.

I do not know what scientists and physiologists would say. Their field concerns matter, not unseen subjects. Of course, many unseen things can be detected with a microscope. But has an entity like the soul ever been detected under a microscope? Indeed, have the soul’s feelings—pleasure, pain, or suffering—ever become visible through any instrument?

The question, then, is: where does the soul go during sleep, and where does it remain? Psychologists may perhaps say something, but they too merely make guesses and suppositions. What proof is there of their truth? Truly, this is an exceedingly difficult matter to understand. There is no doubt that it is a noteworthy aspect of the mystery of creation. The Wise Qur’an says:

(Arabic text)

“Allah takes the souls at the time of their death, and those that do not die during their sleep. Then He retains those for whom He has decreed death and sends the others back for a specified term. In this are many signs for people who reflect.” —(Surah az-Zumar: 42)

Allah also says:

(Arabic text)

“He takes your souls by night, and He knows what you do by day. Then He sends you back into that sphere of action, so that the appointed term of life may be completed. Ultimately, to Him you will return. Then He will tell you what you used to do.” —(Surah Al-An’am: 60)

These two verses state that the soul leaves the body at death, and also during sleep. The difference, however, is that the souls of those whose death has not been decreed are sent back for a specified period.

It is understood that sleep occurs when the soul leaves the body. Sleep, however, is temporary, because the soul is sent back again. The person whose soul is not sent back is declared finally dead.

The first verse also makes clear that it contains food for thought for thoughtful people.

After reflecting and researching the verses of the Qur’an, Professor Arthur Ellison reached the conclusion that death and sleep are the same phenomenon in which the soul leaves the body. During sleep, however, the soul returns to the body, whereas it does not return in death—the subject of PARA PSYCHOLOGIC study has thus been proven.

Yet the nature of this departure from the body is different. When the soul is leaving the body forever, a person can perceive it at the time of its departure, and experiences unbearable pain as a result.

(Arabic *************)

“And the agony or hardship of death truly comes. This is the thing from which you sought to flee.” —(Surah Qaf: 19)

Again, exceptions to this can occasionally be seen. Some healthy people are praying. While in prostration, death comes to them without their own or anyone else’s knowledge. Or they eat dinner at night and sleep comfortably, but that sleep never ends. Such incidents are also heard of. While my mother was healthy and strong, after completing the day’s work she stood for the night prayer. She intended to eat after finishing the prayer. But while she was in prostration, her life departed. May Allah forgive her.

At death, as the soul leaves the body, the body’s movement, circulation of blood, and vitality cease to remain. During sleep, however, all these remain. In reality, the difference between sleep and death also depends on the decree of Allah, the Owner of the body and life. When death is decreed, the condition of the body becomes one way; when it is not decreed, the condition of the body remains largely normal. This too is one of Allah’s infinite powers, and there is no way to deny it. Let us try to understand this through an example. Suppose a man is changing houses and moving elsewhere. In that case, he takes all the furniture and belongings from his house, even the broom and doormat. Then only an empty house remains. But when he goes elsewhere for a while or for a few days, the furniture in his house remains as before; only he is absent. Death is just like that—not merely changing houses, but transferring from this world to the next. He leaves none of the furnishings of his house behind: the heartbeat, circulation of blood, vitality of the body, knowledge, conscience, feelings, and so forth. During sleep, however, the soul leaves for another place for a while, leaving all the furnishings of its house in place.

I hope that after this example, there should be no difficulty in understanding the difference between sleep and death.

Intercession in the Hereafter

The discussion of the Hereafter would not be complete without a detailed discussion of intercession; therefore, I consider it necessary to present here a general yet clear understanding of intercession.

Allah Almighty is the Creator of this universe and all the ranks of creation within it. He is the Owner of this world and the Owner of the Hereafter. Just as He alone possesses absolute authority over command and rule, so too, in the Hereafter, on the Field of Resurrection, He alone possesses the exclusive right to reckon the deeds of His servants and decide concerning them. He says: (Arabic ************) “On that Day, sovereignty belongs exclusively to Allah. He will decide concerning the future of humanity.” —(Surah Al-Hajj: 56)

That is, on the Day of Judgment He will have no need to seek anyone’s help, establish a jury bench to reach the correct decision, or accept anyone’s advice. He is Himself All-Knowing. He knows everyone’s hidden and manifest deeds. Moreover, to demonstrate justice and fairness, His angels have meticulously recorded every hidden and manifest deed of His servants and prepared a record of deeds. This record will be placed in everyone’s hands. Seeing it, the sinners will express their amazement and say: (Arabic ************)

“How extraordinary that nothing, small or great, has been left unrecorded in this record of deeds.” —(Surah Al-Kahf: 49)

The record of deeds is written by the angels. They make no mistakes, nor do they have any inclination toward error or sin. But does Allah therefore depend on the record of deeds written by the angels? Not at all. The angels write whatever they see a servant doing at the time he does it. They have no knowledge of a servant’s future actions; they merely record what they see him do. But with Allah, the past and future are all present. A servant’s future deeds are also present before Him. Therefore, even without the record of deeds written by the angels, He is able to make the correct decision on the basis of His perfect knowledge. Yet He has arranged for the record to be written for the sake of justice and for His servants’ faith. Thus, if a third party were needed to make the decision, it would lower God from His magnificent rank. That someone else could influence Him, or give Him greater knowledge of a servant’s deeds and character, is something only a polytheist could imagine. Therefore, on that Day of Judgment He has no need to accept anyone’s advice or intercession. (Arabic ****************)

“Before the Day comes when there will be neither transactions, nor friendship, nor intercession.” —(Surah Al-Baqarah: 254)

But it is deeply regrettable that many people hold a mistaken idea about monotheism. Indeed, they firmly believe that there are certain people who will intercede with Allah on behalf of sinners on the Field of Resurrection. Allah Almighty will forgive them according to those people’s intercession and send them to Paradise.

They believe that this intercession is effective. Consequently, they give intercession greater importance than serving God. One reason for this emphasis is that they regard the intercessors as God’s most beloved, closest, and most influential people. The inevitable result is that, instead of restraining their desires, renouncing worldly pleasures, making sacrifices, and obeying Allah’s commands, they become excessively eager to please those whom they have accepted as intercessors. Thus, to please them, they enthusiastically give offerings and gifts, make vows in their names, place flowers and sweet offerings at their graves, scatter roses there, light lamps, distribute sweet offerings in the names of deceased saints, and perform similar acts, encouraging others to do so. They believe that they can please them in this way. Once pleased, they will certainly intercede for them on the Field of Resurrection, and that intercession will never fail.

Such ideas have arisen from a lack of basic knowledge and belief concerning Islam. Some people do not want to accept Islam’s fundamental creed and shape themselves accordingly; rather, they are essentially evildoers. They have no correct understanding of the Hereafter. They do not wish to follow the Qur’an and Hadith, or the practical lives of the Prophet (peace be upon him) and his noble Companions. They wonder whether, if there is a Hereafter, there might be some other easy way to attain salvation there. The devils among jinn and humans whisper to them that some deceased saint bearing a certain name will intercede for them. With this hope in their hearts, they go to the shrine of some Muslim saint or to an imaginary shrine and offer them the devotion, reverence, pleas, and supplications that are due exclusively to Allah Almighty. The deceased have no way of knowing what they do at such shrines. When Allah Almighty informs them of it, they will not be pleased with the shrine worshippers; rather, they will be deeply distressed by their polytheistic conduct. For those who want to make human beings gods instead of Allah, or make them partners with God, no righteous person’s prayer or intercession can be hoped for—only a curse.

Now consider some of the so-called living saints of this world. Even the worst kinds of evildoers in society crowd around them. They go to them believing that they are so influential in God’s court that, on the Day of Resurrection, they will certainly influence God and secure their salvation. With this hope, they honor the said pir or saint with various valuable offerings and gifts.

It is entirely reasonable to say that, if Allah Almighty grants them the honor of intercession on the Day of Resurrection, they will certainly be inhabitants of Paradise. Otherwise, if a person has no hope of his own salvation, how could he attain the good fortune of interceding for others? And if a pir or saint is truly righteous, how can he be a friend of sinful evildoers? On the Day of Resurrection, sinners will have neither friend nor intercessor. (Arabic ******************)

“The wrongdoers will have neither an intimate friend nor an intercessor whose word will be heeded.” —(Surah Al-Mu’min: 18)

Some so-called pirs and saints, known by these titles, indulge antisocial and sinful people in their wrongdoing in exchange for large sums of money and valuable offerings and gifts, instead of reforming their character. Their own salvation is uncertain; indeed, for assisting the oppressor, they too will deserve punishment.

Regarding such people, the Qur’an says: (Arabic ***********)

“On the Day of Resurrection, those leaders who were followed in the world will declare themselves free of their followers—but they will certainly be punished, and all ties and connections between them will be severed. Those who followed these leaders in the world will say, ‘Alas! If only we had been given one more chance in the world, we would have disowned them just as they are now expressing their displeasure and disgust toward us.’ Thus Allah will present their deeds in the world before them, and they will be overwhelmed with grief and remorse. But there will be no way for them to emerge from the Fire of Hell.” —(Surah Al-Baqarah: 166–167)

The religious leaders of earlier communities used to turn people away from Allah’s path in the name of religion, driven by greed for wealth.

The Qur’an says: (Arabic **************)

“That is, many scholars, pirs, and ascetics among the People of the Book consume people’s wealth unlawfully and prevent them from the path of Allah.” —(Surah At-Tawbah: 34)

Thus, these misguided oppressors sit on their religious thrones, sell religious verdicts, earn money unlawfully, plunder offerings, and invent all kinds of religious practices by which people purchase salvation in the Hereafter from them. People cannot conduct their lives, deaths, marriages, and other affairs without feeding and satisfying them, and make them the contractors responsible for the rise and fall of their fortunes. They do not stop there. For their own interests, these pirs and ascetics trap people in the snare of misguidance, and whenever a call to truth is made for reform and correction, these religious profiteers are the first to spread their web of deception and become determined to block the path of that call.

By presenting this example of the People of the Book from earlier communities, Allah warned the Muslims. Yet many among us have kept artificial religious thrones flourishing in imitation of them.

Those who themselves are unwilling to follow Islam’s commandments and, in the name of religion, deceive people and keep them away from Islam will also be anxious about their own salvation—where, then, could they have the qualification to intercede for others?

The Islamic Concept of Intercession

Does this mean that nothing called intercession is included among Islamic beliefs? Yes, certainly it is. However, the Qur’an repeatedly refutes the polytheistic concept of intercession described above and presents an Islamically sound concept. Some people will intercede for some people on the Field of Resurrection.

This intercession will be entirely different. It will not diminish Allah’s attributes in the slightest, nor will it reduce His lordship or authority by even a fraction. On that Day, intercession will take place only with His permission, under special conditions, and within limits. It will occur according to special rules and procedures.

• First: the matter of intercession will be entirely in Allah’s hands and will occur according to His will.

(Arabic *************)

“Say: All intercession belongs entirely to Allah.” —(Surah Az-Zumar: 44)

(Arabic **************)

“Who is it that can intercede with Him except by His permission?” —(Surah Al-Baqarah: 255)

• Only for the person with whom Allah is pleased and for whom He grants someone permission to intercede will the intercessor be able to speak.

(Arabic ********)

“No intercession will be made except for those with whom Allah is pleased.” —(Surah Al-Anbiya: 28)

• Whatever the intercessor says during intercession will be true and just in every respect.

(Arabic ************)

“No one will be able to speak except those to whom the Most Merciful Allah grants permission, and they will say only what is correct.” —(Surah An-Naba: 38)

The intercession that takes place within the conditions and limits mentioned above is not like intercession in the courts of worldly people. It will consist solely of humble supplication, prayer, and pleading for forgiveness in the manner of servitude. Nothing more. The intercessor will have no thought whatsoever of changing Allah’s decision or increasing His knowledge—not even the slightest subtle notion of this will enter the intercessor’s mind. After receiving the gracious permission of the sole Owner and King of the Hereafter, the intercessor will say with profound humility and abasement, “O Master and King of the world! Forgive the sins and shortcomings of such-and-such servant of Yours. Draw him within the shelter of Your forgiveness and mercy.”

This proves that just as Allah is the One who grants and accepts intercession, Allah Himself is also, in reality, the intercessor.

(Arabic ********)

“Apart from Him, they have neither any guardian nor protector, nor any intercessor.” —(Surah Al-An’am: 51)

The Hadiths explain who the intercessors will be and for whom intercession will be made. The intercessors will be righteous people close to Allah. Intercession will be made for those whose faith and deeds fall just short of being sufficient for forgiveness. They will remain slightly short of deserving forgiveness. To make up this shortfall, Allah, out of His grace, will grant permission for intercession on their behalf.

The discussion above makes clear that no one has the authority to intercede according to his own wishes. Allah will grant someone permission to intercede for those for whom He is pleased and whom He intends to forgive.

Then, naturally, this question arises in the mind: if that is so—if Allah Almighty will do everything—what is the purpose of intercession?

The answer is that, on that Day of great trial, whose terror will frighten not only ordinary people but even the prophets, and on which no one will possess the strength or courage to speak before the court of the Great Lord, Allah will raise the rank of some of His chosen and beloved servants by granting them permission to intercede. The highest position of this honor will belong to the Final Prophet, Hazrat Muhammad Mustafa (peace be upon him).

This detailed discussion has made it very clear that intercession is actually the name of a special means of forgiveness granted by Allah Almighty, somewhat different from the general rules of forgiveness. We may call it the principle of additional grace in granting forgiveness (Special concessional laws of amnesty). This too is a principle and a system. It fully accords with Allah’s attributes of monotheism, lordship, authority, honor, and knowledge. It does not at all undermine the laws governing reward or punishment.

Another point to remember is that receiving forgiveness in the Hereafter is entirely impossible without Allah’s grace. The Prophet said: (Arabic ***************)

“Know that none of you can hope for salvation solely by virtue of his deeds.” —(Muslim)

But just as this is true, it is also true that Allah Almighty’s grace, or ‘favor and kindness,’ is established upon a principle. He will admit under the shelter of His favor and kindness only those who become deserving of it through faith and deeds. The better a person’s faith and deeds, the more deserving he will be of His favor and kindness. The smaller a person’s capital of faith and deeds, the less deserving he will be of His grace. Again, there will be many unfortunate people who will not be worthy of forgiveness at all.

In short, in practice, forgiveness depends on a person’s faith and deeds. And in this matter, the right to make the decision from beginning to end belongs exclusively to Allah Almighty.

What has been said is the correct understanding of intercession from Islam’s perspective. Unless the mistaken and polytheistic ideas about intercession described above are erased from the heart and an Islamic understanding is held, faith in the Hereafter will become meaningless.

Can the Dead Hear Anything from This World?

After death, a person remains in an unseen world called the Realm of Barzakh. The question now is whether they can hear any speech, praise, eulogy, prayer, or pleading from the people of this world.

The answer can be found in the Holy Qur’an. Allah says: (Arabic ************)

“Who could be more astray than one who invokes, instead of Allah, beings that cannot answer him until the Day of Resurrection? Rather, they are unaware of the calls of these people.” —(Surah Al-Ahqaf: 5)

The calls of those in this world who invoke them do not reach them at all. They neither hear those calls with their own ears nor receive the information by any means that someone is calling them.

To understand Allah Almighty’s declaration in detail, it must be understood this way: the beings whom all the polytheists of the world invoke besides Allah are of three types. The first consists of lifeless inanimate objects that people themselves made with their own hands and turned into deities.

Second, certain righteous and revered people who have passed away.

Third, those misguided and astray people who departed from the world after misleading and corrupting others as well.

Regarding the deities of the first type, it is clear that, being lifeless inanimate objects, they can neither hear nor see anything, nor do they have any power to do anything.

The deities of the second type—that is, the righteous and revered people who have died—will also remain unaware of the pleas, prayers, and supplications of the people of this world for two reasons. First, they are in a state near Allah where the voices of worldly people do not reach them directly. Second, Allah and His angels do not convey any news of this world to them. The reason is that those who spent their entire lives teaching people to pray exclusively before Allah are now themselves being called by people; nothing could be more painful to them than this. Allah does not at all wish to inflict any kind of distress upon the souls of His righteous servants.

There are also two reasons why the deities of the third type remain unaware. First, they are detained by Allah as accused persons, in a place where no voice from this world reaches. Their mission achieved great success in the world and people made them into deities, but Allah and His angels do not convey this to them.

If such news were conveyed to them, it would cause them great joy. Allah, however, never wishes to please these wrongdoers.

In this connection, it should be understood that the greetings and prayers of the people of this world are conveyed to His righteous servants. This is because it will be a source of joy for them.

Similarly, Allah lets the sinful criminals hear the curses, humiliation, reproaches, insults, and so forth of the people of this world. This further increases their distress.

It is mentioned in the Hadith that, after the Battle of Badr, the reproach of the Noble Prophet was made known to the unbelievers killed in the battle, because this caused them distress. But nothing that could cause distress is conveyed to the righteous servants.

I believe the discussion above will make clear whether the dead can know or hear anything from the world.

Some time ago, after visiting the shrine of Khwaja Sahib in Ajmer, I asked a singer friend of mine: Just as we ask Allah Ta’ala for many things, entreating Him earnestly and weeping, I saw some people similarly pleading with the late Khwaja Sahib and asking him for many things. Some people were performing qawwali at his shrine. These things are strictly forbidden in Islam—what do you think?

He said, “Whatever the case, if singing at his shrine were forbidden, he would have prohibited it, or his curse would have afflicted someone—but that has happened to no one. Besides, he loved qawwali singing.”

My friend avoided answering the first points, but he believed that if qawwali was sung at the shrine, Khwaja Sahib heard it and was pleased. I believe the discussion above will refute this belief of my friend and of many others. Many people regard numerous saints and dervishes of Allah as possessing limitless power and ask them for many things. Yet no one, no power or being besides Allah, can cause any harm or benefit to people. This has been stated in many places in the Holy Qur’an.

The strange thing—and a great achievement of Satan—is that those who taught monotheism throughout their lives have been made into gods by people after their deaths.

Hazrat Abdul Qader Jilani (may Allah have mercy on him) taught that saying, “O Abdul Qader! Give me something for Allah’s sake,” and addressing him in this way after his death would also be shirk. Yet I have seen these words written in large letters on the outer wall of a famous khanqah of the Qadiriya order. Much shirk is also practiced in his name. But he and many like him cannot possibly know that ignorant people have made them into gods.

Some people also believe that the souls of the dead travel about in the world. If this belief were true, the statements above would be proved false. Khwaja of Ajmer and Hazrat Abdul Qader Jilani (may Allah have mercy on him) would then see for themselves that people had made them into gods, and this would cause them terrible distress. Allah never approves of that. Therefore, there is no way to return to the world from the realm of Barzakh.

A Misconception

There is no denying that, in the Hereafter, only the righteous and virtuous will triumph. Many non-Muslims perform various kinds of good deeds. Speaking the truth, helping those in distress, spending money and making sacrifices for the welfare of humanity, and performing many public-benefit works are also found among followers of other religions. Although they do not believe in Allah’s Oneness and the true religion, these qualities are found among them. There is no doubt that the deeds mentioned are virtuous. What, then, will happen to them in the judgment of the Hereafter?

Many believe that they too will attain Paradise as a reward for their good deeds. Let us examine and assess how true this belief or notion is.

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“And whoever does righteous deeds, whether male or female, provided that he is a believer, such people will enter Paradise, and they will not be wronged even by the smallest speck (that is, their rights will not be diminished).” —(Surah An-Nisa: 124)

(Arabic*******)

“Whoever does righteous deeds, whether male or female, on the condition that he is a believer, We shall grant him a pure and wholesome life in this world and, in the Hereafter, reward such people with the best recompense according to their deeds.” —(Surah An-Nahl: 97)

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“And whoever performs righteous deeds, whether male or female, if he is a believer, all such people will enter Paradise, where they will be granted provisions without measure.” —(Surah Al-Mu’min: 40)

The verses above announce a reward for good deeds. But each time the condition is imposed that the one performing righteous deeds must be a believer. The reward for good deeds will be received only after believing in the fundamental beliefs of Islam.

The Holy Qur’an states this in many places:

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Those who believe and perform righteous deeds—that is, faith is a prerequisite for righteous deeds. One must first believe in Allah, His Book, His Messenger, the Hereafter, and other such matters. Then the good deeds are also explained. The Prophets and Messengers themselves demonstrated these good deeds in practical life. They must be performed according to the methods they taught. The purpose of these deeds will be to seek the pleasure of the One whom we accept as Creator, Provider, Owner, Lord, King, and Ruler (which is what believing means). If one does not believe in the One who alone has the right to bestow reward, and has no desire to attain His pleasure, then from where can the reward come? Therefore, salvation and reward in the Hereafter depend on righteous deeds, and righteous deeds will bear fruit together with faith.

Who can deny that Allah Ta’ala alone is the Creator, Owner, and Lord of the universe and every particle of creation? It is that Allah who has given people everything necessary to sustain their lives. He has created all the materials and means for advancement and prosperity in life, comfort and ease, and new discoveries and inventions. He has given knowledge, intellect and conscience, working ability, and keen inventive power. He alone sent humanity the true religion, a beautiful and beneficial code of life. To guide people constantly to the straight path and provide them with moral instruction, He sent Prophets and Messengers throughout the ages. He alone is the Creator, Owner, and Lord of this world and the next. He is also the sole Owner and Judge of the Day of Judgment. Yet Allah, such a Being, has been denied in His lordship, authority, and obedience. His Prophets and Messengers and the Day of Judgment in the Hereafter have been denied. Instead of praising, obeying, and serving Allah, the Creator, Lord, and Sustainer, praise, obedience, and servitude have been offered to one of His creatures or to some imagined object. Truthfulness was mentioned above as one quality of a good non-Muslim person. But after denying the true religion and denying gratitude toward the Merciful Creator, Lord, and Sustainer, what value does truthfulness have—even a farthing’s worth?

Secondly, their generosity, public-benefit works, and qualities such as charity and almsgiving were mentioned. But consider: wealth and property, all the means for public-benefit works, knowledge, intellect, and working ability are all gifts from Allah. On the one hand, they help others with what has been given to them, while denying obedience, servitude, and gratitude to the true Giver. This is like donating someone else’s cow to a saint. What value can such a donation have?

Is refusing to bow one’s head in obedience to Allah, the Creator and Sustainer, and refusing to praise and worship Him not a sign of pride, arrogance, and ingratitude? Is this not extreme insolence, disloyalty, and betrayal? Moreover, worship, servitude, and obedience are offered to other creatures of Allah. A creature is exalted with the glory of the Creator. Can there be any greater insolence, injustice, or oppression than this? Therefore Allah says:

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“The example of those who refuse to accept God’s religion is that their good deeds will be like a heap of ashes. On a stormy day, a violent wind will blow that heap of ashes into the air; likewise, they will gain no benefit from any part of those good deeds. This is because disbelief in God’s religion had led them far astray.” —(Surah Ibrahim: 18)

In other words, those who have behaved treacherously, faithlessly, arbitrarily, disobediently, and sinfully toward Allah, their Lord, and have refused to adopt the ways of servitude, obedience, and worship preached by the Prophets, may peace be upon them—the entirety of their lives’ activities and the capital of their lifelong deeds and conduct will ultimately become futile and meaningless, as though a vast heap of ashes had gradually accumulated into the shape of hills and mountains. But in the fierce wind of a single day, every particle of that ash will vanish into the air. Their deceptive, polished civilization and culture, their astonishing fine arts and architecture, their enormous universities, their knowledge and sciences, fine arts, and other limitless treasures—even their worship and devotion, their public good deeds, charity, and public-benefit activities—will all prove to be nothing more than a vast heap of ashes. Their proud and arrogant activities will have no weight or significance on the scales of judgment on the Day of Judgment in the Hereafter.

Allah also says:

(Arabic*************)

“Those among you who turn back from the religion of Islam and die in disbelief—their good deeds will all be nullified in this world and the Hereafter. They will be the inhabitants of Hell, and they will remain there forever.” —(Surah Al-Baqarah: 217)

It is not only the good deeds of those who disbelieve in Islam that will be nullified; those who abandon Islam after believing in it will also have the same fate as the unbelieving disbelievers.

In short, it has been declared unequivocally on almost every page of the Holy Qur’an that all who have refused to accept the true religion sent by Allah will have their place in Hell, whether or not they perform any good deeds in this world.

If those who deny Allah and the Messenger ardently desire a reward in the Hereafter, they should claim it from those whom they worshipped and praised, under whose commands and rule they lived, and whose lordship and authority they accepted. But, apart from Allah, will there be any powerful being on that day capable of giving anyone a reward or punishment? Will they have the power, courage, or audacity to raise slogans or hold protest marches demanding Paradise? Besides, those who denied resurrection, the Hereafter, reckoning, Hell, and Paradise—what will they have to receive there, or what will they have to say about it?

Therefore, if no value is assigned in the Hereafter to the good deeds of the God-rebellious and God-averse unbelievers, that will be founded upon perfect justice.

Yes, if they have done any good deeds in this world, they will receive their recompense in this world itself. After death, they will have no claim remaining.

Worldly Benefits of Belief in the Hereafter

Every person, regardless of the country or nation to which he belongs, longs for peace. This peace lies in living securely and without anxiety with one’s wife, children, and family; moving about freely and safely; enjoying one’s fundamental rights; and remaining safe from others’ interference with one’s rightful possessions. This peace also lies in having the freedom and opportunity to build one’s life upon one’s own ideals and values. If any one of these is obstructed, or certainty regarding any one of them is lacking, peace is disturbed.

But does this peace exist anywhere in human society? It does not exist at all in some places, and where it does exist, it exists only to a small degree. If there is no struggle of ideals within your family, no storm of extreme disagreement; if thieves and criminals never move about within the boundaries of your home; if you can safely bring home the entire harvest from your fields; if your servants do not embezzle even a penny while shopping for you, or if external conspiracies do not threaten your life and property, then it can certainly be said that you are living in peace. But nowadays the opposite is seen everywhere; therefore, there is peace nowhere.

Consider our society. As a result of extreme moral decline, the disease of rampant corruption at every level of society has made people’s lives unbearable. There is corruption among the general public, corruption between teachers and students, and corruption among those responsible at every level. From shoe theft in mosques to theft of state property, it is widespread. There is corruption within the agencies working to suppress corruption and criminality. The very mustard used to drive out the demon has a demon hiding inside it. As a result, law and order have collapsed. Thus the oppressed receive no justice, while the powerful wealthy and antisocial elements thumb their noses at the law and achieve their evil purposes.

Then look at how extreme terrorism has taken root in country after country nowadays. Murder, banditry, robbery—including airplane hijacking—brutal killings, and blowing up buildings and homes with dynamite and various explosives have become daily occurrences. At home, in educational institutions, and on the roads, women’s honor, modesty, and even their lives are no longer safe. One powerful country launches armed aggression against another and establishes domination over it. It brutally kills hundreds of thousands of men and women. It burns one village and crop field after another. From the human skeletons rise only cries of anguish and lamentation. There is no remedy for this oppression and persecution. All humanity is helpless today.

Does anyone have a remedy for these things? Just the other day, terrorists blew up the American embassy building in Beirut. There was extensive loss of life and property. A South Korean passenger plane was destroyed by a Russian missile, and several hundred innocent human beings were killed. Russia seized Afghanistan by force, devastated the homes and lands of the Afghans, brutally killed hundreds of thousands of people, and drove millions from their homes out of fear for their lives. Their cries and lamentations pained the people of the world. Israel turned the whole of Lebanon into Karbala. But was there any remedy? Horrifying incidents of this kind continue to occur in new forms every day throughout the world. In answer to the question of whether any action would be taken against the terrorists, Casper Weinberger could not say anything on behalf of the American government—and what could he say? If one blow is answered with another, one must await an even greater blow. How can the attitude of unjust aggression be removed? Do the societies and heads of state of modern civilization know any effective method of reforming the character of antisocial elements, criminals, bandits, looters, terrorists, and other enemies of humanity? No—not at all. They know only how to compete in manufacturing weapons to launch attacks and defend themselves against attacks. They have no weapon for reforming human character.

This weapon exists only with Islam. Allah sent this weapon for humanity through the Prophets and Messengers. That weapon is a belief—a firm conviction upon which the mind, character, taste, and values of life are built. It is a belief that presents a philosophy of life, teaches life’s aims and purposes, teaches duty and responsibility, makes life meaningful, and creates an intense sense of accountability for every deed before an unseen power. This belief teaches that the universe and the human beings within it were not created without purpose. After creating them, they were not released here without restraint to do whatever they pleased, with no one to reward good deeds and no one to punish evil deeds. The real truth is that the One who created them is the One to whom they must return after death. Then they must account to Him for every good and bad deed of their worldly lives. If someone commits wrongdoing in this world, or destroys human lives and property as a criminal or terrorist, he will certainly receive the punishment he deserves. On that day, no one will have the power to prevent the Punisher’s punishment. The punishment then will be eternal, because that life will also have no end, and death will never touch anyone again. This is belief in the Hereafter. The One who will Himself grant punishment or reward on that day is Allah Ta’ala, the Creator of this world, the Creator of all living beings and things including humanity, and the Creator, Owner, and Lord of the Hereafter.

This belief alone can make a person truly human, and transform a cruel tyrant into someone affectionate and compassionate. It can make the characterless virtuous, and turn the criminal looter into a protector of human life and property. It can turn a terrorist into a lover of humanity and a friend of humankind, and make a corrupt person an eradicator of corruption. In the seventh century of the Common Era, such a miraculous event took place under the leadership of the Prophet Muhammad Mustafa (peace be upon him) of Arabia. The Prophet (peace be upon him) created belief in Allah, with all His attributes, among sinful people, and also created belief in the Hereafter and a sense of accountability. On the basis of this belief, he reformed their character. He transformed a fierce, bloodthirsty nation into a nation devoted to the welfare of humanity. Through them he established a truly welfare-oriented state. He bound everyone together with firm ties of brotherhood, affection, love, sympathy for others’ suffering, and mutual help and cooperation. All wrongdoing disappeared from society. A happy and beautiful society arose such as the world had never seen before. Even today, such a social system exists nowhere in the world.

If the superpowers and the states blessed by them today believed in God and the Hereafter, and devoted to the service of humanity the vast sums they spend on the arms race, a new world would emerge. If misguided people everywhere built their character under the ideological leadership of the World Prophet Muhammad Mustafa (peace be upon him) regarding God and the Hereafter, the blood games played everywhere against humanity would end. Everyone would feel that his life and property were secure, and the mentality of corruption would disappear. Administration, law and order, trade and commerce, education, justice, and all other affairs would proceed correctly and for the welfare of humanity. Law-enforcement agencies themselves would not violate the law. No one would smuggle the country’s wealth abroad. No one would embezzle state property, and no one would deceive anyone else. No one would use weapons to become a dictator over the nation. The voice of the oppressed would never be silenced; no one would be bound in the chains of slavery; no cries of anguish would be heard anywhere because of a lack of food or clothing; and no one would suffer the agony of illness because of a lack of medical treatment. These are the worldly benefits and blessings of belief in the Hereafter. If the power-hungry, the dictatorial rulers, and the bearers and mental slaves of materialistic Western civilization who disbelieve in God and the Hereafter could realize this truth, it could benefit all humanity.

The Duties of Parents toward Their Children and of Children toward Their Parents

Parents love most the child born from the father’s seed and the mother’s womb. A mother and father cannot bear any kind of suffering or distress for their child. If a child ever falls ill, the parents become extremely distraught. Yet it can undoubtedly be said that, generally, a child is dearer to the mother than to the father. To attain this most beloved and cherished object of her deepest affection, the mother willingly and smilingly bears the hardship of pregnancy and the extreme pain of childbirth. This pain is like the agony of death. Unable to endure it, many even die. Nevertheless, no one refuses to become pregnant again and again. After the child is born following intense pain and suffering, merely looking at the child removes all the mother’s sorrow, distress, and pain, and a heavenly smile of joy appears on her face. This child is naturally the object of her greatest love.

Since the father’s blood also runs in the child, the child is likewise the father’s most beloved. Thus, naturally, mothers and fathers want to see their children live happy and beautiful lives. Parents spare no effort or exertion to make their children happy. An earning father acquires land, builds houses, and leaves bank balances for them so that they may live in complete comfort.

If that is all they do for them, then it must be understood that their conception of life is mistaken or incomplete. The life of this world is not the only life; rather, it is one part of the whole of life. This book has provided a comprehensive discussion of the life that exists after this world and that is the real life.

Then it must be accepted that those who want their children to live happily and above sorrow and suffering must also think about the life after this worldly life. But among those who acknowledge that there is a Hereafter, what percentage think about their children’s eternal life in the Hereafter? Parents become delighted as soon as their children have a good job, a car, a house, abundant earnings in both hands, fame, and so on. They do not consider how their sons earn their money or which path they are following in life. They feel no need to find out whether their sons are living as true Muslims or are immersed in the pleasures of an ideal-less, unrestrained, materialistic life. If a daughter can be married to a rich man’s son, or if her husband is a high-ranking employee or businessman, they consider their worldly aspirations fulfilled in that respect. If a daughter becomes a dancer or singer, or a film star who entertains countless pleasure-seeking people, many parents’ hearts swell with joy. Naturally, this is how those who have no belief in the Hereafter behave. Allah Ta’ala has also said:

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“Eat, drink, and enjoy yourselves for a few days, for you are indeed criminals.” —(Surah Al-Mursalat: 46)

They have denied the life of the Hereafter. They think that life means only this worldly life. But does the real truth become false merely because they think so? The Hereafter will certainly come, and in that life they will have no claim to anything. Those who considered the life of the Hereafter false will be ruined on that day.

That is the case of those who do not believe in the Hereafter. But those who call themselves Muslims are seen behaving in exactly the same way. Is this not something to think about?

On the other hand, it is a child’s duty to remain grateful to his parents, obey them, serve them, and ensure that no grief or hardship comes upon them during their lives. Many fulfill this duty, while many others do not. Those who do not are certainly ungrateful, disobedient, and deserving of humiliation. But those who regard gratitude as their responsibility and duty must also strive to ensure that their parents’ life in the Hereafter is happy. Moreover, when an ideal child sees his parents suffering during their lifetime, he becomes deeply distressed and makes every effort to relieve their hardship. Likewise, after their death, an ideal child thinks that his mother or father may perhaps be suffering. Although in reality there may then be nothing more he can do, the child wholeheartedly prays to Allah Almighty for them: “O Lord! Have mercy on them, just as they lovingly raised me when I was little.” Allah Almighty Himself has taught this prayer. Therefore, if a child sincerely offers this prayer for his parents, there is certainly hope that it will be accepted. In this way, a child can properly fulfill his parents’ rights, both during their lifetime and after their death.

But what do we see? It is often the case that a father cannot regard his several wives and children equally. In distributing his wealth, he gives some more than their rightful share, some less, and deprives some altogether. Again, some children, inspired by a materialistic philosophy of life, unjustly influence their father and deprive their brothers and sisters, securing the lion’s share of their father’s property through writing and documentation. A father may place property in the name of one wife or one child as a benami holding. Both sides are guilty of grave injustice and dishonest conduct in this. For this they will face severe punishment from Allah in the Hereafter.

Therefore, if parents wish for their children’s happy life in the Hereafter, and children wish to see their parents’ life in the Hereafter happy and beautiful, then in this world the conduct of both sides must be in accordance with what Allah and His Messenger have taught.

It is the parents’ duty to mold their children’s character in the pattern of Islam from childhood, so that they may live a complete Muslim life. Conversely, if a righteous child sees his parents straying from the right path, he must make every effort to bring them to the path of righteousness.

If both fulfill their respective duties, both will have a life of endless happiness in the Hereafter. By Allah Almighty’s grace, they will then be able to spend an eternal life of happiness together in the same place.

Allah says:

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“Gardens that will be their eternal abode. They themselves will enter them, along with those among their parents, spouses, and children who were righteous. Angels will come to them from every direction to welcome them and say, ‘Peace be upon you. You have attained this fortune today because of the patience with which you faced everything in the world. How excellent is this abode of the Hereafter!’”—(Surah Ar-Ra‘d: 23–24)

It is also said:

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“Those angels who bear the Divine Throne and those around it all glorify their Lord with His praise. They believe in Him and pray for forgiveness on behalf of the believers. They say, ‘Our Lord! You encompass all things with Your mercy and knowledge. So forgive and save from the punishment of Hell those who have repented and followed Your path. Our Lord! Admit them into the eternal Paradise that You promised them, and also admit with them those among their parents, spouses, and offspring who were righteous. Surely You are the Almighty, the All-Wise.’”—(Surah Al-Mu’min: 7–8)

The meaning of Allah Almighty’s foregoing statement is perfectly clear and needs no explanation. It is stated even more clearly in Surah At-Tur:

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“Those who have believed and whose descendants followed them in faith to some degree, We will unite their descendants with them, and We will not diminish anything of their deeds.”—(Surah At-Tur: 21)

It is stated in Surah Al-Mu’min that believers and righteous people will attain the good fortune of Paradise. Then, to gladden their eyes, their parents, wives, and children will be given the opportunity to remain with them if they have performed righteous deeds after believing. In other words, just as in worldly life, in the life of the Hereafter they will also be able to live together in Paradise with their wives, sons, and family. The additional point stated in Surah At-Tur is that if the children continue to follow their forefathers’ footsteps in some degree of faith, then, even if they do not attain the high rank their forefathers earned through superior faith and deeds, they will be united with their forefathers. This reunion will not be like someone occasionally visiting another. Rather, they will continue living with them in Paradise. It is further assured that the forefathers’ rank will not be lowered in order to unite them with their children; instead, the children’s rank will be raised and they will be united with their fathers.

For example, suppose both father and son attain Paradise through faith and deeds. But the father belongs to the first rank and the son to the third. In order to unite them, the father will not be brought down to the third rank; rather, the son will be promoted to the first rank and given the opportunity to live together with his father. There is no doubt that this is a sign of Allah Almighty’s infinite favor and generosity toward His righteous servants.

This is something that all parents and children should consider deeply. If both properly fulfill their respective duties, not only will their life in the Hereafter be happy and beautiful, but a pure and beautiful society and environment will also be established in this world. Wickedness, disorder, and obscenity will have no place, and a human society founded on justice, with security for life and property, will come into being.

The Final Word

The final word is that it is an unavoidable and undeniable truth that after death human beings will attain a new life and enter a new existence. This world exists precisely to make that final life happy and joyful. This worldly life is the field of action for the life to come.

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The monsoon arrives in Ashar and Shrabon precisely so that, by Poush, the granaries may be filled with golden ears of new rice. The wise farmer who works tirelessly in the fields and farms, soaked by monsoon rain and scorched by the sun’s heat, is the one who receives his golden harvest at the end of Hemanta. This world likewise is a field for reaping the harvest in the Hereafter. Whatever deeds are performed here, their corresponding results will be received in the Hereafter.

The Most Merciful Allah Almighty has repeatedly warned people throughout the Holy Qur’an about their future life. He loves the human beings He created immensely. Therefore, He wants people to make their eternal life in the Hereafter beautiful as well. Every one of Allah’s warnings reflects His deep concern, affection, and tenderness.

“This Day of Judgment is an absolutely certain and tremendous reality. So whoever wishes may choose a final refuge with his Lord. We have warned you, and continue to warn you, that a terrible day of punishment is near. On that day every person will see the results of his own deeds. On that day the disbelievers will regretfully say, ‘Alas! If only we had been dust instead of being born as human beings.’”—(Surah An-Naba: 39–40)

It should also be noted that Allah bears no hatred toward those who rebel against Him and turn away from Him, nor can He do so. How could He hate His creation, whose existence depends on a particle of His grace? Rather, His infinite mercy and compassion are evident when He makes a fervent appeal even to the most rebellious and sinful people to return to Him.

It should also be remembered that He has no personal interest in making this fervent appeal.

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“I do not seek any provision from them (the human and jinn races), nor do I want them to provide Me with food. Surely Allah is the Provider, the Possessor of infinite strength.”—(Surah Adh-Dhariyat: 57–58)

In this verse Allah has firmly declared that He has no vested interest whatsoever in jinn or human beings. Whether people obey and serve Allah or not, His divinity is eternal and everlasting. Allah is in no way dependent on anyone’s worship and obedience. Rather, serving Allah is a human being’s innate and natural duty. They were created for this very purpose. Turning away from Allah’s worship and obedience means opposing their own nature and bringing ruin upon themselves.

False gods everywhere in the world, however, depend on the obedience of those under their authority. The pomp of these false gods, their wealth and abundance, and their luxurious lives all depend on that obedience. They are not providers of livelihood for their followers; rather, their subjects and followers are the reason for their livelihood and comfort. When their obedient, subjugated countrymen rebel, the palaces of their false divinity are shattered. But Allah, the Almighty and the Great, is the Provider and Sustainer of all living beings.

Then why does He repeatedly make a fervent appeal to them to return to Him? Its sole purpose is that He wishes to forgive them if they return to Him.

He wishes to shower them with particles of His grace.

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“And those who do not associate any other god with Allah, do not kill anyone except for a just cause, and do not commit adultery—(they are Allah’s true beloved servants). Whoever does these things will face the consequence. Their punishment will be doubled on the Day of Resurrection, and they will remain there forever, disgraced. But those who repent, turn to Allah, believe, and continue doing righteous deeds—Allah will replace their sins with good deeds. Allah is Most Forgiving, Most Merciful.”—(Surah Al-Furqan: 68–70)

In these verses, before announcing forgiveness, Allah has mentioned three very grave sins:

First: Associating someone else with Allah. Calling upon someone besides Allah for help in times of trouble or for the fulfillment of one’s desires—which in Islamic terminology is called shirk.

Second: Unjustly killing someone. This too is such a grave sin that, because of it, one will have to remain forever among the inhabitants of Hell, like the disbelieving polytheists.

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“The recompense of whoever intentionally kills a believer is Hell, where he will remain forever. Allah is angry with him and has cursed him, and He has prepared for him a severe punishment.”—(Surah An-Nisa: 93)

Allah wishes to see complete peace and order in human society, and wishes to see every person’s life, property, honor, and dignity fully secure. Anything contrary to this is not His desire in any way. Therefore, He says:

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“Whoever kills a person without that person having killed someone or without their having caused corruption in the land, it is as though he has killed all humanity; and whoever saves one person’s life, it is as though he has saved the lives of all humanity.”—(Surah Al-Ma’idah: 32)

Allah has made the blood of human beings sacred and unlawful to shed against one another. For this, the foregoing declaration and the glad tidings of severe punishment have been given.

Third: Another of the major sins has been mentioned above. That is adultery.

Yet the Great and Merciful Allah has given sinners a message of hope even after they commit these sins. He has promised to replace the sins of the repentant and returning (penitent) sinner with good deeds! In other words, if after committing sins a person repents, seeks forgiveness from Allah, abandons sinful acts, embraces complete faith, and begins doing righteous deeds, then the sins previously recorded in his record of deeds are erased and good deeds are written there instead. The impurity and stain in his heart are removed, and it becomes beautiful, clear, and pure. His thoughts, understanding, and tastes are transformed. He becomes entitled to Allah’s infinite grace and mercy. What greater golden opportunity could there be for sinners?

One point, however, deserves special attention. It has been said that after committing sins, one must repent and believe. The phrase ‘believe’ is especially significant. Believing here does not mean believing only in Allah’s existence and oneness. Rather, one must also believe in the Book, in which Allah has clearly described what is lawful and unlawful, sin and virtue, truth and falsehood. One must believe that what it declares unlawful is unlawful, what it declares lawful is lawful, sin is sin, and virtue is virtue. Once a person regards sin as sin, it is natural for regret and remorse over it to arise. Yet even after committing sins, many do not regard them as sins. After committing murder and adultery, instead of regretting them, they take pride in them and enjoy publicizing them to others. One must wholeheartedly believe in every rule and command set out in Allah’s Book and submit to it. The Qur’an must be accepted as the code of life for one’s entire existence. Only then will repentance and righteous deeds be accepted by Allah. In any case, the path of return to Allah remains open to sinners at all times. There is no doubt that this is a sign of Allah’s infinite mercy and compassion.

The following hadith is worth considering in order to understand how pleased Allah becomes with a repentant servant.

Hadith narrator Hazrat Anas (may Allah be pleased with him) said that the Prophet of Allah said: ‘When a servant sincerely repents to Allah, He is more pleased than a man who, while crossing a deserted, rocky wilderness, suddenly loses his riding animal. His food, drink, and other provisions were loaded on its back. After searching for a long time, he becomes despairing and takes shelter in the shade of a tree. Overcome by despair and grief, he collapses. A little later, he suddenly sees his lost animal standing before him with all his provisions. He grabs its reins, and in the intensity of his joy, these mistaken words escape his mouth: “O Allah, You are my servant and I am Your lord.”’—(Muslim)

Another hadith is relevant here. Hazrat Umar al-Faruq (may Allah be pleased with him) said:

Once, some people were brought as prisoners of war to the Prophet (peace be upon him). Among them was a woman whose nursing child had been separated from her. Whenever the woman saw any infant in front of her, she would take it to her breast and nurse it. Seeing her pitiful condition, the Prophet (peace be upon him) asked us, “Can you ever imagine this woman casting her own child into a fire with her own hands?”

We said, “Never! Far from casting it into a fire with her own hands, even if the child were about to fall on its own, she would spare no effort to save it.”

The Prophet said:

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“Allah is far more merciful toward His servants than this woman is toward her child.”—(Tafhim al-Qur’an, see the commentary on Surah Hud)

See how immensely merciful Allah Almighty is, and how immensely disobedient and ungrateful human beings are.

Therefore, even if someone has committed excessive sins under the pressure of his passions, he has no reason to despair. He should, without delay, return to Allah with a repentant heart, abandon the path of sin, and surrender himself to His worship and obedience. Those who, abandoning the way of life given by Allah, believe in a man-made way of life, and those who, abandoning the leadership of the Universal Prophet Muhammad (peace be upon him), rush after the allure of godless leadership, should return to Allah’s Messenger while there is still time.

The Prophet said that haste is the work of Satan. It is good in only five matters: (1) marrying off a girl promptly when she reaches maturity; (2) repaying a debt as soon as the opportunity to repay it arises; (3) burying the deceased immediately after death; (4) serving a guest as soon as he arrives; and (5) repenting immediately after committing a sin.

What is the point of repenting right now? Let a few more days pass. Let me become a little older and more settled. If I repent now, I will not be able to maintain it, and so on—these are all Satan’s great deceptions.

There is no certainty even in a single moment of life. It is said that Hazrat Jesus (peace be upon him) said, “The world consists only of three days. Yesterday has already gone, and you have nothing of it in your hands. You do not know whether you will still be here tomorrow. Only today is your possession. So regard today as your provision and put it to use.”

What a valuable statement! Yet, immersed in Satan’s deception, many people’s lives come to an end. They never get another opportunity to repent. As a result, they die while floundering in sin.

One more point. Some think that they can repent at some time in the future and then devote themselves to religious practice. There is no need to appear religious so early.

They do not realize how thoroughly they are deceiving themselves. For as they continue sinning, their hearts become so hardened that the inclination to repent never returns. And if death suddenly comes while they are committing sins, how will they prevent it?

Therefore, there is no doubt that such thoughts are Satan’s deception and fraud. May Allah Almighty protect us from them. Amen.

After repenting, it is especially necessary to acquire knowledge of the Qur’an and Hadith in order to learn which good deeds Allah has prescribed. After believing in Allah and acknowledging obedience to Him, the very first duty is to establish prayer. Of all the acts Allah has commanded people to perform, the first is prayer. Prayer is the first sign of declaring faith in Allah and acknowledging obedience to Him. Those who violate this obligatory duty of prayer must be understood to have rejected obedience, and thereafter they are unable to fulfill Allah’s other obligations. The first matter to be accounted for in the Hereafter will be prayer. If one passes this first station of the examination, the other stations will become easier; but if one fails at the first station, the remaining stations will become more difficult.

One must understand well the reality and essential meaning of prayer. Along with it, one must learn the commands and instructions of Allah—zakat, fasting, Hajj, and everything else—and develop the habit of observing them.

One must always remember that some of Allah Almighty’s commands are obligatory in one’s personal life: establishing prayer, fasting in Ramadan, giving zakat, performing Hajj, giving additional charity, spending wealth in the way of Islam, earning and spending through lawful means, and refraining from envy, hatred, arrogance, backbiting, and so forth.

There are also commands that concern one’s family, relatives, society, and all humanity: treating everyone well and fulfilling their rights, not wronging anyone, not violating another person’s rights, and so on. There is no way to avoid observing these. Nothing in human life may be centered solely on personal interest. Therefore, it is the father’s duty to prepare his dependent children to follow Allah’s path. The husband has the same duty toward his wife. People love their own wives and children most of all; they cannot bear even their slight illness or grief and hardship. So should they not desire that their loved ones’ eternal life after death be happy and beautiful? Yet most people remain heedless of this.

Then, going beyond the confines of one’s own family, one must undertake the work of calling people to Islam and conveying its message in the wider society. Likewise, a Muslim state must present the call of Islam both within the state and in the international arena outside it. This is its duty to fulfill.

If one does not try by every possible means to stop injustice, oppression, wrongdoing, and sin, then even in worldly life the calamities that come from Allah do not fall only upon the wrongdoers; they also fall upon those righteous people who did not try to stop them.

Allah says:

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“Beware of a calamity that will not afflict only those among you who have committed wrongdoing.”—(Surah Al-Anfal: 25)

A study of the Holy Qur’an also shows that those who always followed Allah’s path, worked to spread Islam, and carried out the duties of ‘enjoining the right’ (commanding good) and ‘forbidding the wrong’ (restraining from evil) were saved by Him in various ways, even when He sent punishment because of the sins of a particular group. Therefore, to be saved from the dangers of this world and the Hereafter, the wise course is to follow that path.

Finally, before concluding this book, Beyond the Curtain of Death, which discusses the Hereafter, let me say one more thing.

Faith is like a seed, and deeds are its tree and fruit. The stronger one’s belief in the Hereafter, the stronger the tree of deeds will be, adorned with branches, shoots, flowers, and fruit.

From another perspective, faith is a covenant between Allah and His servant. The essence of that covenant is this: since Allah is the Creator and King of human beings, and human beings are by birth His slaves and subjects, the slave and subject must, in every sphere of life, obey the commands, prohibitions, and laws of none other than his Lord and King. He must obey the commands, prohibitions, and laws of the Creator, Lord, and King. To follow the law of someone else—someone who is neither his Creator nor his Lord nor his King—instead of obeying the law of the Creator, Lord, and King is betrayal, ingratitude, and utter folly; it is a violation of the covenant.

Again, the forces that obstruct obedience to God’s law or submission and obedience to Him in every sphere of life are the Taghuti forces and the forces that claim artificial godhood. To make the covenant concluded between Allah and His servant effective, it is an inevitable requirement to overthrow these Taghuti forces as well. Therefore, in every sphere of life—in other words, in all the areas and matters intimately connected with human livelihood, happiness and sorrow, life, property, honor and dignity—in short, in personal and family life, political and economic life, the fields of education and culture, war, peace, enmity, friendship, international relations, and so forth, it is the demand of faith to establish the rule, supremacy, and authority of Allah’s law. The struggle to fulfill this demand has been called “Al-Jihadu fi Sabilillah”—Jihad in the path of Allah. Its successful outcome is ‘Iqamat-e-Din’—the establishment of the Din of Islam, for which all the prophets came. This work is indispensable for success in the Hereafter. Every moment of the life of the Last Prophet was spent on this work, and complete adherence to his work is the sole duty of a true believer. In light of this, it is an essential obligation to determine the program of a believer’s entire life accordingly.

Finally, we offer our fervent prayer at the court of Allah Ta’ala, the Most Merciful, the Most Compassionate. May He grant us the full ability to fulfill the responsibilities mentioned above. May He keep us pure and free from every kind of sin and grant us the strength to walk upon His Straight Path. May we ultimately meet Him as His beloved servants. Ameen.

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