Theological Instructions

LESSON FORTY-NINE: FROM DEATH TO RESURRECTION

Introduction

We know that with our limited knowledge we cannot completely or essentially understand the reality of the Hereafter and the hidden abstract world. Therefore we have to suffice with the collective understanding through the intellectual arguments and revelation. In the previous lesson we have indicated the general characteristics of the next life on the bases of certain intellectual arguments and the Qur’an.

It is worth emphasising that some of the words used to describe the Hereafter are vague, as our understanding is not completely accurate because it applies incorrectly to a different example (misdāq). This is not due to the fault of the explanation, rather it is due to the limitation of our understanding and it is doubtless that the best of words used for the portrayal of the realities of the Hereafter are the ones mentioned in the Qur’an. The Qur’an begins explaining the Hereafter, by reminding us of death, and it is for this reason that we shall also begin our explanation with the death of a human being.

All men will die

The Noble Qur’an has emphasised that all men will die and that nothing is eternal or will remain forever in this world.“Everyone on it is ephemeral” (al-Rahmān:26).

In another verse the Qur’an says:

“Every soul shall taste death”(Āl-‘Imrān:185).

While addressing to the Prophet of Islam (s) the Qura’an asserts: “You will indeed die, and they [too] will die indeed” (al-Zumar:30)

“We did not give immortality to any human before you. If you are fated to die, will they live on forever?” (al-Anbiyā’:34)

Death is considered a universal rule, which does not have any exceptions to it - all humans are aware of this rule.

The one who takes the soul at death

The Noble Qur’an refers to God the Supreme as taking away the souls at death:

“Allah takes the souls at the time of their death.” (al-Zumar:42)

In another of its verses God introduces the angel of death (malāk al-mawt) as being appointed for carrying out this task:

“Say, ‘You will be taken away by the angel of death, who has been charged with you. Then you will be brought back to your Lord’” (al-Sajdah:11)

In another place the Qur’an describes the taking away of the souls is carried out through the angels and emissaries:

“When death approaches any one of you, our messengers take him away and they do not neglect [their duty]” (al-An’ām:61)

It is evident that when a person uses another person for accomplishing a task, it is correct to attribute the task to both of them. If the second person

utilises a medium to accomplish the task, it would also be correct to attribute the task to all three. Since God, takes the soul away at the time of death through the angel of death and the angel death through those angels who work under him, therefore attributing the taking away of the soul at the time of death through all three agencies would be correct.

Dying with difficulty or ease

One can understand from the Noble Qur’an that the Divine emissaries do not take away souls on an equal level; rather some are taken with ease, whilst others are taken with difficulty and pain. As the Qur’an says, “Those whom the nagels take away while they are pure. They say to them, ‘Peace be to you!” (al-Nahl:32)

In another of its noble verses related to this subject, God says, “Were you to see when the angels take away the faithless, striking their faces and their backs, [saying], ‘Taste the punishment of the burning.”(al-Anfāl:50) One can also say that the manner, in which the souls are taken, depends on the level of faith of the believers and level of infidelity of the disbelievers.

The non-acceptance of faith and forgiveness at the time of death

When death arrives for the infidels and sinners, they will become hopeless and despair over their life, regretting their past and expressing their repentance and faith in God.

However forgiveness will not be granted. The Qur’an says in this regard:

“Do they await anything but that the angels should come to them, or your Lord should come, or some of your Lord’s signs should come? The day when some of your Lord signs do come, faith shall not benefit any soul that had not believed beforehand and had not earned some goodness in its faith. Say, ‘Wait! We too are waiting!”(al- An’ām:158)

“But [acceptance of] repentance is not for those who go on committing misdeeds: when death approaches any of them, he says, ‘I repent now.’ Nor is it for those who die while they are faithless. For such We have prepared a painful punishment” (al- Nisā’:18) Pharaoh said while drowning in the Nile:“I believe that there is no god but He in whom the children of Israel believe and I am of those who submit.” (Yūnus:90)

In response, he is told:

“What! Now? When you have been disobedient heretofore and were among the agents of corruption?! ” (Yūnus:91)

The value of returning to the world (dunyā)

Likewise, the Noble Qur’an mentions that when death approaches the infidels and tyrants, a demolishing punishment will descend upon them. At this moment they will wish that they could return to the world and perform all those actions, which are carried out by the faithful believers. They will also wish for God to allow them to return to the world, so that they can compensate for the actions, which they had previously carried out. However their wishes will not be fulfilled.

In certain traditions it has been mentioned that if their wish were granted, they would return and still commit the same heinous actions they committed

throughout their lifetime. Such individuals will express the same desires on the Day of Judgement; however the same negative response will greet them.

“When death comes to one of them, he says, ‘My Lord! Take me back, that I may act righteously in what I have left behind’. ‘By no means! These are mere words that he says.’” (al-Mu’minūn:99-100)

“Or say, when he sights the punishment, ‘If only there had been a second chance for me I would be among the virtuous!’” (al-Zumar:58)

“Were you to see when they are brought to a halt by the Fire, whereupon they will say, ‘If only we were sent back [into the world]! Then we will not deny the signs of our Lord, and we will be among the faithful!’” (al-An’ām:27, 28)

“They shall cry therein for help: ‘Our Lord! Bring us out, so that we may act righteously -different from what we used to do!’” (Fātir:37)

From these verses one can clearly understand that the Hereafter is not the place where one can choose a path or take responsibility. Even the certainty (yaqīn) that is accomplished shortly before death, or in the next world will not benefit, nor contribute to the perfection of the disobedient individuals. The infidels will desire their return to this world and wish to adopt the correct faith and act accordingly; however their pleas will not be acknowledged.

The ‘intermediate world’ (barzakh) We can detect from the Qur’anic verses that after death and before the Day of Judgement, man is placed for duration in the world of the grave (qabr) and in the intermediate world (barzakh), where he experiences relative pleasure and pain. In several traditions it has been mentioned that a believer in this intermediate world encounters punishment for any sins he has committed, as a form of purification in order that he may be saved on the Day of Judgement.

The verses indicating the intermediate world require a detailed discussion of interpretation (tafsīr), which is not suitable here due to certain limitations. Therefore we have compensated by only mentioning the verses that are referred to as the ‘barzakh’ in the Qur’an:

“And ahead of them is a barrier until the day they will be resurrected” (al-Mu’minūn:

100).

Questions

  1. Explain the Qur’anic verses related to the characteristics of the life of human beings as being non-eternal.

  2. Who takes the soul away at the time of death and how can the contradiction between the verses be resolved?

  3. What types of differences exist when taking the soul away?

  4. Explain the verses with regards to faith and repentance and forgiveness at the time of death.

  5. Which type of return (back to life) is denied in the Qur’an, and is this different from Resurrection? Illustrate your answer.

  6. Explain the intermediate world.