NEAREST ANCESTRY

The Nearest Ancestry of the Promised Prophet (pbuh):
The Quraishites (tribe of Quraish) were the direct descendants of
Prophet Abraham through Prophet Ishmael, and AbdManaf. Abdush Shams
and Hashim were the twin issues of Abd Manaf.The children of Hashim
through his son Abdul Mutalib were called the 'Hashimites/Banu
Hashim'(tribe of Hashim). AbdushShams had adopted a clever, crafty and
active Roman slave boy Umayya,whom Abd Manaf had purchased and
presentedto his son Abdush Shams.
However, the issues of Umayya become known as the 'Umayyads/Banu
Umayya' (tribe of Umayya). Abd Manaf, before his death, had handed
over the charge of his privileged hereditary duties of service to the
House of God, the 'Holy Kaaba' to Hashim his eldest son who was very
noble by nature and godly in temperament. This aggravated the hatred,
jealousy and animosity ofUmayya whose tendency continued as a
personality trait from generation to generationin his seed. Much fuel
was added to the alreadyburning fire of envy and enmity of the
Umayyads when Abdul Mutalib, miraculously discovered the natural
spring-well of'Zamzam' which lay hidden and unknown to any one, for
ages together. Umayya became angry and started being very rude towards
Hashimites. When the elders of the tribe saw this, they decided that
he should not be allowed to remainin Makkah, and was therefore sent to
Syria. This was the beginning of the hatred of the Umayyads towards
the Hashimites, which eventually led to the martyrdom of Imam Hussain
(pbuh).
Hashim was the Great Grandfather of Prophet Muhammad (pbuh) and that
is why the families of the Prophet are known as the Hashimites.The
Hashimites were good, noble and gentle, while the Umayyads werewicked,
mean and aggressive. The Hashimites held the Trusteeship and the
Custody of the Kaaba, which was the most coveted and unique honor
enjoyed exclusively by the Hashimites. The Umayyads envied this
themost, and could not bear it. While the charitable disposition of
the Hashimites could not allow the hoarding of any personal wealth,
the selfishness and niggardliness of the Umayyads had enabled them to
store abundant wealth which had made the Umayyads ever more haughty
and proud against the noble, the gentle and the meek ones of the
Hashimites.
Holy Prophet Muhammad (pbuh) started preaching to the people of Makkah
at the age of forty (40) years. If anyone goes through the life of the
Holy Prophet Muhammad (pbuh), he will not be able to resist shedding
tears for the tortures, themiseries and calamities which the great
godly soul suffered at the hands of the people. Any intelligent reader
would find that all the sufferings which every one of the preceding
apostles of God had suffered, had been inflicted on the Last Apostle
of the Lord, alongwith other additional tortures and miseries which
none else had everexperienced and he suffered all the calamitieswith
ideal patience, matchless fortitude, unparalleled steadfastness and
unshakable determination to fulfill the covenant established with the
Lord.
Karbala's Foundation laid:
The events of history giveout a clear verdict that the series of the
sufferings, the miseries and the calamities inflicted on the Ahlul
Bayt, which culminated at one stage in the wholesale massacre of the
Holy Imam Hussain (pbuh) and his faithful devotees at Karbala, and the
misfortunes and the assassinations of the other Imams and their
families and their devotees, which thereafter followed up tothe
eleventh Imam Hasan Al-Askari, was inaugurated at the Saqeefa. Had the
people remembered the repeated declarations about Imam Ali (pbuh), and
his Ahlul Bayt, the world would never have witnessed the hideous
scenes of the sufferings and the massacre of the Holy ones; on the
other hand, today the world would have been ruled by the Men of God,
and humanity had enjoyed the Godly kingdom on earth, and the human
race by this time would have been united under one single brotherhood
which was inaugurated by the Holy Prophet (pbuh) at Madina.
Yazid succeeded the Caliph at Damascus:
After the death of Muawiya in 60 Hijra, Yazid succeeded his father to
the throne. Imam Hussain was then fifty seven (57) years old. Yazid
was known to be even worse than his father and represented a real
danger to the Islamicnation, for he was not a true Muslim. He was not
properly educated with the teachings of Islam. And he used to drink
alcohol, gamble, and commit all other sins according to historic
sources. He said:"Hashimites staged a playto obtain the Kingdom.
Actually, there was neither any news (from God) nor any
revelation."Such a man could not be entrusted with the affairsof the
nation.
The Call from the Governor:
On receipt of the letter from Yazid, 'Al-Walid son of Utbah son of Abu
Sufyan' the Governor of Madina immediately called his servant
(Abdullah son of Omer son of Uthman) and sent word inviting Imam
Hussain (pbuh) and Abdullah son of Al-Zubayr, to visit him. Imam
Hussain (pbuh) andson of Al-Zubayr were in the Mosque at night
time,when Walid's servant came to them with the message inviting them
tothe Governor House. The moment Imam Hussain (pbuh) heard the call
from the Governor; he suddenly exclaimed that Muawiya had died.
I invite you to the Book of Allah and the tradition(Sunnah) of the
Prophet, for I see that the tradition (Sunnah) have been destroyed and
innovations have crept up. Hence if you pay heed to my words and obey
my command, then I shall guide you to the Righteous path. Imam Hussain
(p.b.u.h.) In reply to the call Imam Hussain (pbuh) sent wordto the
Governor Walid saying, it was too late and he will visit him the next
morning.
The next day Imam Hussain (pbuh) accompanying around thirty (30)
Hashimites courageous youths visited the Governor, but reaching the
entrance of the Governor's house, he told the Hashimites to stay at
the door watchful and if they hear Imam Hussain (pbuh) talking
unusually aloud they mayget in to him.
Walid received Holy Imam (pbuh) with all respect and regard. Offered
him the seat besides him and read outthe letter he had received from
Yazid and when he reached the matter asking him to send the severed
head of Hussain, if Imam Hussain refuses to pay allegiance.Imam
Hussain (pbuh) smiled and said:
"O Walid! Pledge of allegiance cannot be given secretly. Invites
theMuslims of Madina tomorrow and ask them if they say that I should
pay allegiance to Yazid, let us then decide."
Walid readily accepted the Holy Imam's reply but'Marwan son of
Al-Hakam' the old enemy of Islam who was expelled by the Holy Prophet
(pbuh) out of Madina, seated there, addressing Walid said:
"Let not Hussain go out of the grip now, lest the fox is out of the
four walls of the court you will not approach the dust behind it. Cut
off his head now and let not thisunique opportunity go for, you will
never get it again."
Imam Hussain (pbuh) stood up to depart from the Governor and hearing
the insulting words of Marwan, Imam Hussain (pbuh) the son ofImam Ali
the Lion of God got angry and retorted aloud: "Woe to you, O sonof a
foreign women, will you cut my head off? By God, you have told a lie
and showed your base origin." Then he turned to al-Walid and said to
him:
"O Walid! We are the household of the Prophet(pbuh). We surely are
thecentre of the message, and to our house the angels descend from
heaven. By us God sent his first Apostle and by usHe sent the seal of
the Prophets. Yazid, on the other hand, is a corrupt man, who imbibes
wine, puts to death the soul which God forbids to be destroyed and
declares his debauchery in public. A man like me would never give a
vow of loyalty to him. But we will see about that in the morning, so
will you. We will see and so will you, who is more entitled to the
office of Caliphate and to receive the pledgeof allegiance."
Marwan immediately got up and ran away and the Hashimites youth who
stood restless and anxious, hearing the voice of the Holy Imam (pbuh),
rushed into the court with drawn swords. Imam Hussain (pbuh)
immediately commanded restraint and had not Imam Hussain (pbuh)
controlledthe situation, the matter would have been settled then and
there. The meeting came to an end. Imam Hussain (pbuh) returned home.
Imam Hussain (pbuh) decides to leave Madina

KARBALA HIGHLIGHTS

In the name of God, the beneficent the merciful:
Think not of those who are slain in God's way as dead. Nay, they live,
finding their sustenance in the presence of their Lord. Holy Quran
(3:169)
The events of Karbala reflect the collision of thegood versus the
evil, the virtuous versus the wicked, and the collision of Imam
Hussain (the head of virtue) versus Yazid (the head of impiety). Imam
Hussain (pbuh) was a revolutionary person, a righteous man, the
religious authority, the Imam of Muslim Ummah (nation). As the
representative of his grandfather Prophet Muhammad (pbuh), Imam
Hussain's main concern was to safeguard and protect Islam and guide
fellow Muslims. On the other hand, the staying power of the rulers
(Muawiya and his son Yazid) depended solely on the might of the sword.
They used brute force to rule over the Muslim empire even by all
possible illicit means.
The mission of Imam Hussain (pbuh) is distinctly unique, political and
religious revolutionary movement in the history of World. His was a
tremendous undertaking which still reverberates throughout the Muslim
nation. He hasbeen a propelling force and a seminal element in events
throughout Islamic history, particularly in the sphere of Jihad (the
holy struggle in the way of Almighty God). Imam Hussain's example has
remained vividly alive forgenerations and centuries. His uprising,
movement and ideals stillhave a deep impact on the conscience and
awareness of the Muslim empire.
The Holy Prophet (pbuh) is reported to have said:"The best of Jihad is
that of a word of right spokento an unjust ruler."
Imam Hussain (pbuh) witnessed the deteriorating political and social
situation and clearly recognized that the general policy of the
authorities did not abide with Islamic principles. He was aware of the
Ummah's numerous and painful afflictions, and was determined to
exercise his religious duty, being the duly sanctioned leader &
central figure capable of restoring Islamic values. Thus he rose. His
revolt is rich in lessons and divinely inspired attitudes. Imam
Hussain (pbuh) embodied the sacrifice of self, money, family, social
status and the challenge to terror and cruelty. He patiently traversed
hundreds of miles, moving both night and day. The epic protest he
engendered came at the most critical political juncture. In fact, the
Prophet's grandson had vowed to sacrifice himself.
Thus, Karbala proved to be a clash involving Islamic truths versus
falsehood, belief versus disbelief, and the oppressed versus the
oppressor, faith against brute force. Karbala was about standing in
the face of oppression, regardless no matter the cost. In Karbala,
Imam Hussain the fifty seven (57) year old second grandson of Prophet
Muhammad (pbuh), sacrificed his totality and all he had, for one goal.
This goal was to let the truth triumph over falsehood eventually,
andhe did that brilliantly. His goal was to foil the plan that Muawiya
had expertly developed for his son, Yazid, which was to establish a
permanent Umayyads (Banu Umayya)ruler ship over the Muslim Ummah (even
by sacrificing the Islamic principles), but doing it in the name of
Islam. Brilliantly, Imam Hussain (pbuh) succeeded in foiling this plan
and he exposed the disreputablenature of Umayyads though this was at
the expense of his life.
Eventually he was martyred along with his sons, most of his household
and all of his companions. The bodies were mutilated and their heads
were carried from Karbala, to Kufa and finally Damascus. His womenfolk
were taken prisoners and marched across the desert. He himself was
expecting all that, but did not budge an inch.
An uprising led by the noblest and best accepted personality in the
entire Ummah, is certainly one which is uniquely distinguished asa
movement abounding with spiritual, moral and religious ideals. Due to
the importance of this personality, we are honored to present this.
Such a sublime revolution has to be studied, dissected and fully
understood. Lessons should be drawn from it. Here we note that the
backward and downtrodden nations must one day follow in the footsteps
of Imam Hussain (pbuh) if they areto challenge the despots.
The famous Urdu poet has prophesized:
Insaan Ku Bedaar Tou Ho Lene Do, Har Qaum Pukaraygi Hamare Hain Hussain
Give mankind a chance togain consciousness, Everytribe will call
out,"Hussain is ours!"
Qatl-e-Hussain Asl Main Marg-e-Yazid Hai, Islam Zinda Hota Hai Har
Karbala Kai Baad
In the murder of Hussain, indeed is the death of Yazid. For each
Karbala is the revival of Islam.
Karbala garden of swords, blood and inspiration for innumerable pens.
Karbala is the word of right...the hymn on the lips of time.
Karbala is a poem...a rhyme of anguish and pain.
Karbala never passes away. Its sun never sets in the horizon of
history. Its anguish can never be effaced from the conscience of
freemen bythe collective conspiracy of tyrants.
At Karbala clouds of blood rained and generations of martyrs and
revolutionaries took root and sprouted. The sound of the fearless
voice of Imam Hussain (pbuh) still echoes in the valley of Karbala,
ringing in the ears of time. It is a hurricane that chafes andshakes
the tyrants. It is a volcano of blood, violently jolting the despots'
thrones. It awakens free consciences and stirs within man the spirit
of revolution and Jihad. His voice is still echoing in the ears of
mankind:
"By God, I will never give you my hand like a man who has been
humiliated, nor will I flee like a slave."
Who actually is Hussain? What is the background of this exceptionally
unique and great personality? This prominent man of history, the
legend of epics, the word of pride and honor was no less the Grandson
of Prophet Muhammad (pbuh) the son of his daughter Fatimah Zahra
(pbuh) and her cousin and husband the Commander of the Faithful, Ali
son of Abu Talib son of Abdul Mutalib son of Hashim.
Hence the only fact remains: "There never was a Hussain before him,
there has been noneafter him."
The object of this work is only to present with extreme brevity the
greathistoric event of the matchless sacrifice of the King of Martyrs
Imam Hussain (pbuh), in the seed of Abraham (pbuh) through the Holy
ProphetMuhammad (pbuh), offered to save the Truth and humanity from
getting lost to falsehood forever, for the apostleship had been
concluded with the revelation of the Holy Quran, the Final Word of
God. If anything had to be done or could be done, to save the Truth,
itwas only through the Imamate which was destined to do it, and Imam
Hussain (pbuh) wasthe divinely chosen one for it.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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The faculty of hearing of the dead

One often wonders aboutthe soul's faculties in the barzakh (the stage
between death and the Resurrection). Can it hear? Can it see? Does it
have knowledge of certain things going on in the world? In order to
answer these and other questions, one must carefully scrutinize the
quality of the evidence presented in support of certain claims made by
scholars in this field.
THE DECEASED'S FACULTY OFHEARING
It is a common concept among some scholars[1] and others that the dead
in their graves have the ability of hearing a visitor's greeting, his
supplication, talk, etc. Such a concept is unfounded, for it has no
proof from clear texts of the divine shari'ah. In fact, it is in open
contradiction to the unchallengeable texts of the Quran and the
authentic traditions of the Prophet (saws) whichdeny the possibility
of the dead possessing this faculty.
PROOF FROM THE QUR'AN AND THE SUNNAH NEGATING IT
There are two unequivocal texts from the Qur'an which deny the
possibility of the dead in their graves possessing the faculty of
hearing. Allah, the Blessed and Exalted, states :
"Verily you cannot make the dead hear and you can not make the deaf
hear the call when they turn their backs and retreat." [Surah an-Naml
27:80]
"The living and the dead are not alike. Allah makeswhoever he wishes
hear, but you cannot make those in the graves hear."[Surah Fatir
35:22]
In the first verse Allah addresses His messenger, Muhamad (saws),
reminding him that he cannot make the disbelievers hear the invitation
to Islam, for they are like the dead, who do not hear either. In the
second verse Allah points to the difference between the living and the
dead - they are not all alike. He further clarifies to His prophet
that he cannot make the rejectors of faith hear themessage (for they
are dead in heart and in spirit) any more than he can make those in
the graves hear what is spoken to them![2]
Just as the Qur'an denies the possibility of the deceased possessing
the faculty of hearing, there are a number of texts in the sunnah
which arrive at the same conclusion. One such hadith follows:
Ibn Mas'ud reported that the Prophet (saws) said:"Allah has angels who
travel about the earth; they [do and will] conveyto me the peace
greetingfrom my ummah." [Authentically reported by Abu Dawud]
This hadith clarifies that the Prophet (saws) does not hear the
greetings of peace from Muslims when they pronounce it upon him, for
if he could hear it directly, there would be no need of angels to
convey it to him. Therefore, it follows that the Prophet (saws) cannot
hear other forms of conversation directed to him either;[3] and it
stands even more to reason that the deceased,being lesser than the
Prophet (saws), also cannot hear the salam (greeting of peace) or any
other form of speech.[4] Thus contrary to a popular misconception,
because the Messenger (saws) cannot directly hear either one's
invocation of blessings[5]or one's salam addressed to him, such
greetings may be conveyed to him from anywhere, regardless of the
distanceor proximity of the greeter to the Prophet's grave. The
erroneous belief that the Prophet (saws) hears these greetings
directly disregards the previous hadith whcih specifies that the
greetings are conveyed to him by the angels, and it is based on a
forged tradition whose text follows:
It has been narrated that the Prophet (saws) said:"Whoever asks
blessings for me at my grave, I hear him, and whoever asks blessings
upon me from afar, it is conveyed to me." [This tradition was
mentioned by al-'Uqayli in his book, adh-Dhu'afa and by al-Khateeb,
Ibn 'Asakir, et. al., and they all agreed that it is a forged
(mawdhu') hadith. See al-Albani's al-Ahadith adh-Dha'eefah, vol.1,
hadith no.203]
ALLEGED EVIDENCE AND ITS REFUTATION
In order to refute the allegations which claim that the deceased in
the grave possess the faculty of hearing, it is essential to analyze
them and discover the means by which such allegations are dependent
upon weak and forged traditions and/or due to erroneous
interpretations of varioustexts.
There are a number of authentic narrations relating the Prophet's
address to the corpses of the mushrikeen (polytheists) of Quraysh who
were slain by the believers in the Battle of Badr and then thrown into
a dried well. The following two examples suffice for the purpose ofthe
present discussion:
Abu Talhah reported: "Onthe day of the Battle of Badr, Allah's Prophet
(saws) ordered that the bodies of twenty-four leaders of the Quraysh
bethrown into one of the foul, abandoned wells of Badr. On the third
day after the battle the Prophet called for his mount and saddled it.
Then he set out, so his companions followed him. They said amongst
themselves, "He must be going to something important." When the
Prophet (saws) arrived atthe well[6], he stood at its edge and began
addressing those therein by calling upon them by their names, "O so
and so,son of so and so; and you, so and so, son of so and so! Would
it not havebeen easier to have obeyed Allah and His Messenger? We have
found that which our Lord promised us to be true[7]. Did you find what
your Lord promisedyou to be true?[8] Thereupon 'Umar said, "OMessenger
of Allah, what are you saying to these bodies without souls?! Dothey
hear? For Allah, the Majestic and Mighty, says,"Verily, you cannot
make the dead hear." [Surah an-Naml 27:80] The Prophet (saws)
answered, "By Him in whose hand lies the soul of Muhammad, you did not
hear better than them and what i just said." Qatadah[9] added:"Allah
brought them back[10] to life (momentarily) in order tomake them hear
as a means of scorn and belittlement and [so that they would feel]
regret and remorse." [Authentically related by al-Bukhari and Muslim]
In another narration of this incident there is a slight variation in
the wording of the text which follows:
"Ibn 'Umar related: "The Prophet (saws) stood at the edge of a
well[11] at Badr and said, "Did you find the promise of your Lord to
be true?" Then headded, "Verily at this moment they hear what Iam
saying." Later on[12], this was mentioned to 'A'ishah[13], whereupon
she commented, "What the Prophet (saws) meantwas, "Now they know that
what I used to tell them is the truth." Then she recited, "Verily you
cannot make the dead hear," [Surah an-Naml 27:80] up to the end of the
verse." [Related authentically by al-Bukhari and others]
Some often misconstrue the texts of the two aforementioned hadiths as
proof for the contention that the dead can hear. However, the
following argumentationrefutes such a claim. This miraculous
circumstance in which the corpses of the slain Quraysh were made to
hear the Prophet's address to them is a special case - anexception to
the general rule that the dead do not hear.[14] By a miracle, Allah,
the Almighty, madethem hear the scolding from the Prophet (saws) -only
for the moment he spoke to them![15] This isclearly proven by the
second narration itself, for their hearing was said to be conditioned
bythe moment when the Prophet (saws) called outto them in scorn and
rebuke. He said, "At this moment they hear what Iam saying."
Furthermore,in the first narration the Prophet (saws) does not deny
'Umar's sound understanding of the verse's general ruling that the
does do not hear. Rather, the Prophet(saws) merely clarifies for'Umar
that what occurredat Badr was a divine miracle and, therefore, an
exception to the general ruling of the verse.[16]
Another text often quoted by those who believe that the dead canhear
is the following tradition:
Anas bin Malik reported that Allah's Messenger (saws) said: "After the
deceased is placed in his grave and his companions[17] turn to leave,
he hears the shuffling of their feet as they walk away. Then there
comes to him the two angels." [Part of an authentic hadith related by
al-Bukhari and Muslim]
This text is not valid evidence for the general claim that the dead
can hear; rather, this tradition only specifies another exception to
the general rule. In this case, the deceased hears the shuffling feet
of those who attended his funeralas they walk away. This isa momentary
possession of the faculty of hearing which is terminated at the point
at which the two questioning angels[18] come to him[19].
From what has preceded,it is abundantly clear thatthe deceased
generally do not have the faculty ofhearing, for they are beyond the
barrier (barzakh) which separates our world fromtheirs. This proves
the gross error in the thinking of those who attempt to carry
on"conversations" with the dead, or worse, petition them for certain
things. Petitioning the dead is shirk, and this is indeed the greatest
of all sins.
FOOTNOTES :
1. Among those who erred in this matter are Ibn Abi-Dunya, Ibn
'Abdul-Barr, al-Qurtubi, Ibn al-Qayyim and ash-Shanqeeti.
2. See Tafseer at-Tabari, vol.21, p.36 and al-Qurtubi's al-Jami, vol.13, p.232
3. Thus it is absolutely foolish for one to attempt to converse with
the Prophet (saws)or others at their graves. To ask them for any form
of help is blatant shirk. Such is the misguidance spreadby Sufis, who
have gone astray.
4. See al-Ayat al-Bayyinat of al-Alusi, p.37, Published by al-Maktabah
al-Islamee [1982]
5. In Islam, it is encouraged to invoke blessings upon the Prophet
(saws) and thiscommonly follows the mention of his name in one form or
another.
6. Into which the bodies of the slain Quraysh had been thrown earlier.
7. That is, that the believers would have victory over their enemy,
the Quraysh. See al-Qurtubi's tafseer,al-Jami'u li Ahkam al-Qur'an,
vol.7, p.370 regarding the information about Surah al-Anfal, 8:7-10.
8. This is a reference to the Quraysh's supplication asking their Lord
to bring a painful punishment upon them if what Muhammad (saws) was
preaching was the truth. See Surah al-Anfal, 8:32.
9. A famouse tabi'ee and anarrator of this hadith
10. The slain Quraysh whobodies were in the abandoned well.
11. The same well mentioned earlier intowhich the bodies of the slain
Quraysh werethrown.
12. Most likely after the Prophet's death.
13. The beloved wife of the Prophet.
14. See al-Alusi's Ruh al-Ma'ani, vol.6 p.455
15. This is confirmed by many of the dependable commentators and
jurists. For example, see al-ayat al-Bayyinat, pp.29, 56 and 59.
16. See al-Ayat al-Bayyinat, pp.30-31
17. His friends and others who attended his burial.
18. There names are Munkar and Nakeer, and their fearful appearance
has been described earlier in this treatise. <{My note: There is some
disagreement amongst scholars some who say that theangels may not
really be called Munkar and Nakeer for the words Munkar and Nakeer
mean bad things in the Arabic language, whilst the angels are all
pure.}>
19. See al-Ayat al-bayyinat, pp.38 and56.

Life After Death

The question whether there is a life after death does not fall under
the jurisdiction of science as science is concerned onlywith
classification and analysis of sense data. Moreover, man has been busy
with scientific enquiries and research, in the modern sense of the
term, only for the lastfew centuries, while he has been familiar with
the concept of life after death since times immemorial.
All the prophets of God called their people to worship God and to
believe in life after death. They laid so much emphasis on the belief
in life after death that even a slight doubt in it meantdenying God
and made all other beliefs meaningless. The very fact that all the
prophets of God have dealt with this metaphysical question of life
after death so confidently and so uniformly - the gap between their
ages being thousands of years - goes to prove that the source of their
knowledge of life after death as proclaimed by them all, was the same,
i.e., Divine revelation. Wealso know that these prophets of God were
greatly opposed by their people, mainly on the issue of life after
death astheir people thought it impossible. But in spite ofopposition
the prophets won so many sincere followers.
The question arises: whatmade those followers forsake the established
beliefs, traditions and customs of their forefathers notwithstanding
the risk of being totally alienatedfrom their own community? The
simple answer is: they made use of their faculties of mind and heart
and realized the truth. Did they realizethe truth through perceptual
consciousness? Not so, as perceptual experience of life after death is
impossible. Actually God has given man besides perceptual
consciousness, rational, aesthetic and moral consciousness too. It is
this consciousness that guides man regarding realities that cannot be
verified through sensory data. That is why all the prophets of God
while calling people to believe in God and life after death, appeal to
the aesthetic, moral and rational consciousness of man. For example,
when the idolaters of Makkah denied even the possibility of life after
death, the Quran exposedthe weakness of their stand by advancing very
logical and rational arguments in support of it:
"And he makes comparisons for Us, and forgets his own (origin and)
Creation: he says, 'Who can give life to (dry) bones and decomposed
ones (at that)?' Say, 'He will give them life Who created them for the
first time! For He fully knows all! - The same Who produces for you
fire out of the green tree, when behold!ye kindle therewith (yourown
fires)! Is not He Who created the heavens and the earth able to create
the like thereof?' - Yea, indeed! for He is the Creator Supreme, of
skill and knowledge (infinite)!" ( 36:78-81 )
At another occasion the Quran very clearly says that the disbelievers
haveno sound basis for their denial of life after death. It is based
on pure conjecture:
"And they say: 'What is there but our life in this world? We shall die
and we live, and nothing but time can destroy us.' But of that they
have no knowledge: they merely conjecture: And when Our Clear Signs
are rehearsed to them, their argument is nothing but this: they say,
'Bring (back) our forefathers, if what ye say is true!'" ( 45:24-25 )
Surely God will raise all the dead. But God has Hisown plan of things.
A daywill come when the whole universe will be destroyed and then
again the dead will be resurrected to stand before God. That day will
be the beginning of the life that will never end, and that day every
person will be rewarded by God according to his or her good or evil
deed. The explanation that the Quran gives about the necessity of life
after death is what moral consciousness of man demands. Actually if
there is no life after death, the very belief in God becomes
irrelevant or even if one believes in God, that would be an unjust and
indifferent God: having once createdman not concerned with his fate.
Surely, God is just; He will punish the tyrants whose crimes are
beyond count: having killed hundreds of innocent persons, created
great corruptionsin the society, enslaved numerous persons to serve
their whims etc... Man having a very short span of life in this world,
and this physical world too being not eternal, punishments or rewards
equal to the evil or noble deeds of persons are not possible here. The
Quran very emphatically states that the Day of Judgement must come and
God will decide about the fate of each soul according to his or her
record of deeds:
"The Unbelievers say, 'Never to us will come theHour': Say, 'Nay! but
mostsurely, by my Lord, it will come upon you;- by Him Who knows the
unseen,- from Whom is not hiddenthe least little atom in theheavens or
on earth: nor is there anything less than that, or greater, but is in
the Record Perspicuous: That He mayreward those who believe and work
deeds of righteousness: for suchis Forgiveness and a Sustenance Most
Generous.' But those whostrive against Our Signs, to frustrate them,-
for such will be a Chastisement,- of painful wrath." ( 34:3-5 )
The Day of Resurrection will be the Day when God's attributes of
Justiceand Mercy will be in full manifestation. God will shower His
mercy on those who suffered for His sake in the worldly life,
believing that an eternal bliss was awaiting them. But thosewho abused
the bountiesof God, caring nothing for the life to come, will be in
the most miserable state. Drawing a comparison between them, the Quran
says:
"Are (these two) alike?- one to whom We have made a goodly promise,
and who is going to reach its (fulfillment), and one to whom We have
given the good things of this life, but who, on the Day of Judgment,
is to be among those brought up (for punishment)?" ( 28:61 )
The Quran also states thatthis worldly life is a preparation for the
eternal life after death. But those who deny it become slaves of their
passions and desires, make fun of virtuous andGod-conscious persons.
Such persons realize theirfolly only at the time of their death and
wish to be given a further chancein the world but in vain. Their
miserable state at the time of death, and the horror of the Day of
Judgement, and the eternal bliss guaranteed to the sincere believers
are very beautifully mentioned in the following verses of the Holy
Quran:
"Until, when death comesto one of them, he says: 'O my Lord! Send me
back(to life),- In order that I may work righteousness in the things I
neglected.'- 'By no means! It is but a word he says.'- Before them is
a Partition till theDay they are raised up. Then when the Trumpet is
blown, there will be nomore relationships between them that Day, nor
will one ask after another! Then those whose balance (of good deeds)
is heavy,- they willbe successful: But those whose balance is light,
will be those who have lost their souls, in Hell will they abide. The
Fire will burn their faces, and they will therein grin, with their
lips displaced."( 23:99-104 )
The belief in life after death not only guarantees success in
theHereafter but also makes this world full of peace and happiness by
makingindividuals most responsible and dutiful intheir activities.
Think of the people of Arabia; gambling, wine, tribal feuds,
plundering and murdering were their main traits when they had no
belief in life after death. But as soon as they accepted the belief in
the One God and life after death they became the most disciplined
nation of the world. Theygave up their vices, helped each other in
hours of need, and settled all their disputes on the basis of justice
and equality. Similarly the denial of life after death has its
consequences not only inthe Hereafter but also in this world. When a
nation as a whole denies it, all kinds of evils and corruptions become
rampant in that society and ultimately it is destroyed. The Quran
mentions the terrible endof Àd, Thamüd and the Pharaoh in some detail:
"The Thamüd and the Àd people disbelieved in theDay of Noise Calamity!
But the Thamüd,- they were destroyed by a terrible Storm of thunderand
lightning! And the Àd, they were destroyed by a furious Wind,
exceedingly violent; He made it rage against them seven nights and
eight days in succession: so that thou couldst see the (whole) people
lying overthrown in its (path), as if they had been roots of hollow
palm- trees tumbled down! Then seest thou any of them left surviving?
And Pharaoh, and those before him, and the CitiesOverthrown, committed
habitual Sin. And disobeyed (each) the messenger of their Lord; so He
punished them with an abundant Penalty. We, when the water (of Noah's
Flood) overflowed beyond its limits, carried you (mankind), in the
floating (Ark), That We might make it a Reminder unto you, and that
ears (that should hear the tale and) retain its memory should bear its
(lessons) in remembrance.
Then, when one blast is sounded on the Trumpet,And the earth is moved,
and its mountains, and they are crushed at one stroke,- On that Day
shall the (Great) Event come topass. And the sky will be rent asunder,
for it will that Day be flimsy, And the angels will be on its sides,
and eight will, that Day, bear the Throne of thy Lord above them. That
Day shall ye be brought to Judgment: not an act of yours that ye hide
will be hidden.
Then he that will be given his Record in his right hand will say: 'Ah
here! Read ye my Record!I did really think that my Account would (One
Day) reach me!' And he will be in a life of Bliss, In a Garden on
high, The Fruits whereof (will hangin bunches) low and near. Eat ye
and drink ye,with full satisfaction; because of the (good) that ye
sent before you, in the days that are gone!
And he that will be given his Record in his left hand, will say: 'Ah!
Wouldthat my Record had not been given to me! And that I had never
realized how my account (stood)! Ah! Would that (Death) had made an
end of me! Of no profit to me has been my wealth! My power has
perished fromme!'... (The stern command will say): 'Seizeye him, and
bind ye him, And burn ye him in the Blazing Fire. Further, insert him
in a chain, whereof the length is seventy cubits! This was he that
would not believe in Allah the Most High. And would not encourage the
feeding ofthe indigent! So no friend hath he here this Day. Nor hath
he any food except the foul pus from the washing of wounds, Which none
do eat but those in sin.'" ( 69:4-39 )
Thus there are very convincing reasons to believe in life after death.
Firstly , all the prophets ofGod have called their people to believe in it.
Secondly , whenever a human society is built on the basis of this
belief, it has been the most ideal and peaceful society, freeof social
and moral evils.
Thirdly , history bears witness that whenever this belief is rejected
collectively by a group of people in spite of the repeated warning of
the prophet, the group as a whole has been punishedby God even in this
world.
Fourthly , moral, aestheticand rational faculties of man endorse the
possibility of life after death.
Fifthly , God's attributes of Justice and Mercy haveno meaning if
there is nolife after death.
Further Readings on Islam:
*. T. B. Irving, et al.: The Quran: Basic Teachings
*. Hamuda Abdulati : Islamin Focus
*. M. Qutb : Islam: The Misunderstood Religion
*. Maudoodi : Towards Understanding Islam
*. Maurice Bucaille : The Bible, The Quran and Science
*. Suzanne Haneef : What Everyone Should Know About Islam and the Muslims

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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