Theological Instructions

LESSON FORTY-EIGHT: CHARACTERSTICS OF THE NEXT LIFE

Introduction

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

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

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

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

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

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

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

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

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

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

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

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

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

Characteristics of the next life from an intellectual viewpoint

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

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

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

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

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

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

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

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

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

Questions

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

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

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

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