The Promise of the After-Life in Islam Essay Example for Free

The Promise of the After-Life in Islam EssayI. The Five Pillars and the Seven Articles of trustThat which makes the flavour of man pleasant and enjoyable, makes his labor joyful, gives warmth to his heart, and broadens the horizons of his vision, is n adept other than what revelation and religion give man belief in an eternal serviceman . . .(Lari, 1992, p. 17)Islam means total submission to Allahs leave behind. A good Muslim has genuine belief in the Five Pillars of Islam and the Seven Articles of Faith. The Five Pillars purify a Muslim and compound the way of life for him. They argon Ash-shahada, testifying that Allah is the only theology and Muhammad is His messenger, Salat, five daily prayers, Zakat, charity to needy Muslims, Fasting during Ramadan to appreciate Allahs providence and making a pilgrimage to Mecca to perform Hajj.Observing these Five Pillars reinforces a Muslims true faith. The Seven Articles of Faith are key principles to follow. They are the affirmatio n that Allah is One (tawhid) and He is The scarcely Creator to be worshipped, belief in His angelic agency, scriptures, prophets, Judgement day (Yawm Al-Qiyamah), the belief that the power of executing good and evil snatchs emanates from Allah and the belief in life after death (Bowker, 2001, p. 21). In Islam, judgement, rejoin and penalisation form the foundation of its creed (Elias, 1999, p. 64).The eschatological thought of Islam teaches a Muslim that he go forth any pay or earn his dues. The way he lives his present life exit determine the nature of his hereafter (al-akhirah). Lari (1992, p. 155) says that the tending of deity stems from mens fear of their own deeds and leading instill discipline and order.In Islam, the perpetuity of this world is a fallacy (Coward, 1997, p. 50). Eternity resides only in the hereafter. Death will lead to resurrection and Judgement sidereal day when every Muslim will stand before Allah to account for his deeds. Adhering to Islams creed will emancipate a Muslim and meritoriousness him with heaven while disobeying it will banish him to sine.Under these circumstances, Muslims are compelled to walk in the roadway of Allah in this life given the accountability of ones sins on Yawm Al-Qiyamah or Judgement Day, the threat of jahannam or underworld, where one is consumed by a raging fire or the promise of earning His blessing in the al-akhirah or hereafter with the reward of al-janna or heaven, wherein resides Allahs infinite love.II. The three worldsEvery soul shall taste of death you shall surely be paid in full your wages on the Day of Resurrection. Whosoever is removed from the Fire and admitted to Paradise, shall win the triumph. The present life is but the joy of delusion.(cited in Coward, 1997, p. 48)The al-Quran mentions phases of ones life, categorized it into three different worlds. They are the World of earning, median(a) state and Resurrection (Ahmad, 1996, pp. 151-157).A. World of earningThis is the pr esent life where one accumulates merit or demerit for his deeds. The rule book (846) says, O man To the degree that you strive to obey God you will in the end meet your Creator (cited in Lari, 1992, p. 36). According to two studies (Lari, 1992 Ahmad, 1996) good or bad effects of ones deeds will act as poison or panacea on him in the hereafter (Lari, 1992, p. 143). The bliss or hinderance felt when carrying out an act disappears but it leaves an depression on the heart (p. 150). One cannot escape punishment in the afterlife. Present life is riddled with tests of Allah, who guides people by showing the good way as well as the one that leads them astray (Sakr, 2001, p. 18). One who corrupts his soul through evils like deceit, immorality and rejection of faith will be punished severely on Judgement Day.Death is the opening of the gates of eternity (Lari, 1992, p.15). Mawlana Jalal ad-Din Rumi recites,O you who attempt to flee death in your fear, It is yourself that you fear use you r intelligence It is your countenance that is ugly, not the visage of death Your soul is a tree on which death is the leaf. (cited in Lari, 1992, p. 18)When ones relationship with God weakens and he starts to distance himself from a firm grow in faith, the entirety of his being becomes a hunting ground for demons who rob him of all virtue, piety, and the capacity for salvation (Lari, 1992, p. 153). Therefore, his ultimate aim and desire should be to anticipate the ultimate perfection achievable by man, which is the attainment of union with the sublime origin of all being (Lari, 1992, p. 36).B. Intermediate stateThis state is known as Barzakh. Here, the soul lives in another phase of existence (Haeri, 1997, p. 24) which falls between present life and resurrection (Ahmad, 1996, p. 152). The soul departs from the body and is held at Isthmus, a storage focalise for souls. Then, the soul returns to the grave to be questioned by two angels, Munkir and Nakir. They will question regardin g Allah, belief in Islam, ones way of life and other questions to test ones virtues and piety. If one is righteous, one will be shown heaven. If not, one will be shown hell and tormented in ones grave.C. ResurrectionThey will blow on the trumpet and everything in the heavens and the primer will be swallowed up by death, save only that which God wishes to preserve. Then another trumpet blast will be sounded and all creatures will suddenly rise up to behold the plain of resurrection.(cited in Lari, 1992, p. 126)This is how the Quran (3968) describes resurrection. The first sounding of the trumpet signals every living being to drop shortly and the second sounding restores life for everyone to awaken. The trumpets function is to call for universal death and universal revival (Lari, 1992, p. 128). Before resurrection, comes the end of the world. According to the Quran (811-6), When the temperateness (with its spacious light) is folded up When the stars fall, losing their luster When t he mountains vanish (like a mirage) (cited in Sakr, 2001, p. 73) only Allah remains. After forty years, He resurrects all. The Quran illustrates this by saying,And We send down from the slope rain charted with blessing, and We produce in that respectwith gardens and grain for harvests . . . and We give (new) life therewith to land that is dead thus will be the resurrection. (cited in Sakr, 2001, p. 82)III. Judgement Day Accounting for ones deedsWith resurrection comes Judgement Day which emphasizes on the Qurans tenacious stress on the ultimate moral responsibility and accountability of each believer (Esposito, 1998, p. 30). macrocosm will be led in groups naked to an uninterrupted plain devoid of any irregularity where none can escape Allahs vision (Al-Ghazali, 1995, p. 177). The glary sun will make the tightly packed congregation perspire in the sweltering heat according to their sins to atone for the duties they failed to perform.Supporting information in a study by Muslim, h e says some will have sweat up to their ankles . . . and others will have it up to their mouths (cited in Sakr, 2001, p. 90). The intensity of a sinners suffering will be so unbearable that he will request to be sent to hell rather than undergo this torture. The concept of punishment is imminently significant in Islam. All will stand before Him in humility and be answerable for their deeds. Each will be issued his apply of Records which chronicles all his actions and intentions and this book is testament to how he led his life. A righteous person will receive the book in his right hand to debate that Allah is pleased with him. A sinner will receive it in his left hand (Sakr, 2001, p. 101).Everyone is therefore interrogated about the way they lived. There is no intercession, prejudice nor discrimination in the judgement (p. 97). In two different works (Hamid, 1996 Sakr, 2001), it is said that nobody can hide their misdeeds since their own biological organs testify against them. S imilarly, the Quran (2424) states,Their tongues, their hands, and their feet will bear witness against them as to their actions (cited in Sakr, 2001, p. 98). Allah will grant our organs the ability of speech and as mentioned earlier the bliss or burden of our actions would have left impressions on all these organs, so they will be able to bear witness. Allah will condemn those who failed to abide by His laws to jahannam. The Quran (979) says,Those who on account of their own evil nature find fault with the contributions of obedient believers, who mock those who do not grudge spending in the way of God whatever they are able, God mocks them and He will punish them a painful torment will be theirs. (cited in Lari, 1992, p. 192)The Quran (23102-4) also says that a person whose scales are heavy with good deeds are prosperers while one whose scales are light has lost his soul in jahannam dwelling invariably (cited in Coward, 1997, p. 59). After the harrowing interrogation, all will hav e to walk over the Bridge of Hell or the Al- Sirat (Sakr, 2001, p. 108). The path could be very dewy-eyed for one and very narrow for another. If the path is narrow when one is crossing and he fears hell, angels will either dump him in Hell (p. 108) or guide his path for safe-crossing to heaven. Al-Ghazali describes the Al-SiratSharper than sword and more subtle than hair. He who treads on straight and right path in this world will cross it easily and will get salvation. He who is misguided and saddled with sins will slip therefrom at the first step and will fall down into Jahannam (Hell). (cited in Sakr, 2001, pp. 108-109)The Quran (1971-72) says that by Allahs decree, nobody escapes passing over hell (Sakr, 2001, p. 112). Only the righteous will be saved from falling into the wrath of the raging fire. The terrified sinners then embark on their march along the Path of Hell (sirat al-jahim) where they will meet with the wrath of the Blaze (Coward, 1997, p. 60). Said Prophet Muhamma d,There is no creature that will not be overtaken by remorse and regret on the day of resurrection, but regret will be of no avail. When the blessed look upon enlightenment and the infinite bounties that God has prepared for the pure and the Godfearing, they will regret not having performed righteous deeds equal to theirs. As for the wretched, the people of hellfire, they will groan and mourn when they see the fire and hear its roar, and they will regret not having atoned for their sins while still in the world.(cited in Lari, 1992, pp. 210-211)IV. The chastisement of jahannamThose condemned to jahannam will yearn for Allahs absolute love. The sinners will be tormented to an extent unimaginable by mankind. Esposito cites the Quran (1829), explaining what the unbelievers go through a fire whose sheets encompass them. If they should ask for relief, then water like molten copper shall be showered upon them to scald their faces. How awful is such a drink and how evil a resting place ( p. 31).There are different categories of hell where depending upon the sins committed, one could both be banished to jahannam and deprived of Allahs love for eternity or stay for a period of time till he atones for his sins and earns Allahs mercy. Similarly, both Sakr and Al-Ghazali fink that there are seven gates in hell. Al-Ghazali explains that seven is the number of the parts with which a man sins (p. 222). The gates are positioned one above the other. The top(prenominal) level is the gate leading to the Inferno Jahannam, followed by the Blaze Saqar, Flame Laza, Furnace al-Hutama, Fire al-Sair, Hellfire al-Jahim and abysm al-Hawiya (Al-Ghazali, 1995, p. 222). He explains the significance of the infinite depth of the Abyss by likening it to that of mans countless desires of this world (1995, p. 222). He also says that pain caused by fire is supreme which explains the blazing fire that consumes the condemned (p. 223).Sakr explores the various tortures of jahannam. He says that the banished are repeatedly clubbed on their heads with maces of iron to experience pain and humiliation (p. 116). Sakr explains, that dwellers of jahannam are punished according to the intensity of their sins, by citing a verse from the Quran (1543-44) proclaiming hell as the promised abode for the sinners and unbelievers. To it are seven gates for each of those Gates is a (special) class (of sinners) assigned.For example, one will be chained and hauled along stewing water on his face while another will be made to drink boiling water which will sever his intestines (Sakr, 2001, p. 116-117) The Quran warns Muslims by saying, Indeed, the friendship of Satan earns man perdition and misguidance (cited in Lari, 1992, p. 210). In general, jahannam is the ultimate torture chamber that executes the most excruciating punishments. Lari (1992) appropriately articulates that these chastisements function as alarm bells to warn wrongdoers and cajole them into reforming themselves before it is t oo late (p. 44).V. The bliss of al-jannaGod promises the believers, both women and men, that He will cause them to enter a paradise where rivers flow beneath the trees, and have them dwell in splendid palaces. He will also bestow on them His pleasure and satisfaction, which is greater and loftier than material bounties. This ghostlike reward is, in truth, the supreme achievement for the pure (Quran 972 cited in Lari, 1992, p.140).Lari (1992) reinforces the reward of being in al-janna by saying that above all, man will attain there the true object of his love which is being with Allah (p. 148). Leading a righteous life and fulfilling ones duties as a Muslim wholeheartedly, merits entrance fee to al-janna (Coward, 1997, p. 51). Unyielding belief in Islam and the fear of God are core aspects of righteousness (Lari, 1992, p. 193). Lari defines a good deed as one that develops from a pure motive which is done solely to please God and develop the individual morally (p. 190).The studies of both Hamid and Malik show that there are different categories of heaven. Malik concedes there are seven heavens. The one-seventh heaven is the Garden of Firdaws Jannat al Firdaws (2002, par. 21).Al-Ghazali describes heaven as a beautiful garden where souls rejoice, eating of its various foods, and quaffing its milk, wine and passion from rivers whose beds are of silver, whose pebbles are pearls . . . (1995, p. 233).Just as sinners are tormented according to their varying degrees of sins, the blessed are rewarded according to their righteousness and resolute faith. As the seventh heaven is the closest to Allah and His infinite love, it is the ultimate recompense for leading a life in total submission and of unadulterated love for Him. This will be the paramount motivation to walk in the path of Allah (Coward, 1997, p.51).VI. The consequence of choiceMan shapes his hereafter based on his positive and negative deeds in this life, so he should always be devoted to Allah in order t o stay on His path. Lari says whenever man falls into the pit of sin, he should immediately chance polluted by his act of rebellion against God and reform before he gets the stamp of perdition (1992, p.167).Mans actions shall be weighed in Scales and a final dispatch to Heaven or Hell shall be decreed . . . For the Godfearing shall be a triumph-gardens and vineyards, maidens for companions, and a cup overflowing. But man is not to forget that Hell lurks in ambush, a home for the profligate, where they shall abide for ages . . . (Winter, 1995, p. xiii)VI. ReferencesAhmad, H. M. (1996). Teachings of Islam (M. M. Ali, Trans.). OH Ahmadiyya Anjuman Isha.Al-Ghazali, A. H. (1995). The remembrance of death and the afterlife. UK The Islamic Texts Society.Bower, J. (2001). What Muslims believe. England Oneworld.Coward, H. (1997). Life after death in world religions. NY Orbis Books.Elias, J. J. (1999). Islam. London Calmann King.Esposito, J. L. (1998). Islam The straight path. (3rd ed.). N Y Oxford University Press.Haeri, S. F. (1997). The elements of Islam. UK Element Books.Hamid, A. (1996). Islam The immanent way. UK MELS.Keller, N. H. M. (Trans.). (1996). Al-Nawawis manual of Islam. UK The Islamic Texts Society.Lari, S. M. M. (1992). Resurrection judgement and the Hereafter (H. Algar, Trans.). Iran Foundation of Islamic Cultural Propagation in the World.Malik, K. M. (2002, April 6). Meem The Arabic letter On-line. Retrieved March 30, 2002 from the World Wide electronic network http//www.meem.freeuk.com/Meem.htmlSakr, A. H. (2001). Life, death and the life after. India Islamic Book Service.VII. BibliographyEsack, F. (1998). Quran, liberation and pluralism. Oxford Oneworld.Guillaume, A. (1961). Islam. US Penguin Books.Hixon, L. (1995). Heart of the Koran. IL The Theosophical Publishing House.Husaini, S. W. A. (1980). Islamic environmental systems engineering. London Macmillan.Kamali, M. H. (1999). Freedom, equality, and justice in Islam. Malaysia Ilmiah.Nursi, B. S. 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