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We have come from the unseen world and will move into it again. Each world has its own peculiar laws. Moving from one world into another entails changes in the laws we are controlled by, because of such transfer.

Do you not see that the laws controlling us while we are fetuses in our mothers’ wombs are different from those waiting for us outside the womb? But even the laws controlling us on the surface of the earth are different from those controlling the astronauts in outer space. What about the laws that are waiting for us after our death and departure from this life? None can inform us for sure about our future we are heading for except He Who will transfer us to it. It is Allah, the Glorified, the Almighty. Therefore, He sends the Messengers (Peace be upon them all) to inform us of our own future and the type of life and the laws that we will face in the stage of life following death.

Allah (SWT) says: “He sends the revelation by His command to any of His slaves He wills that he may warn (men) of the Day of Mutual Meeting. The Day whereon they will all come forth: not a single thing concerning them will be hidden from Allah. Whose will be the Dominion that Day? That of Allah, the One, the Irresistible.” (XL: 15-16)

Its mention in the Qur’an and Sunnah: He Who created the Day of Resurrection and Paradise and Hell tells us of what He has prepared for his believing servants and what He has threatened the unbelievers with.

Allah (SWT) says: “That is so, because Allah is the Truth, and it is He Who gives life to the dead, and it is He Who is able to do all things. And Verily the Hour is coming, there is no doubt about it. And certainly Allah will resurrect those who are in the graves.” (XXII: 6-7) Allah (SWT) also says: “Verily that which you are promised is true. And verily recompense is sure to happen.” (LI: 5-6) Allah (SWT) also says: “ I swear by the Day of Resurrection. And I swear by the self-reproaching person (a believer)! Does man think that we cannot assemble his bones? Yes, We are able to put together in perfect order the very tips of his fingers.” (LXXV: 1-4) Allah (SWT) also says: “The unbelievers think that they will not be resurrected (for Judgment). Say: ‘Yes! By my Lord, you will surely be resurrected, then you will be informed of what you did. And that is easy for Allah.” (LXIV: 7)

Allah’s Messenger (Peace be upon him) also informs us about the Hereafter. He visited Paradise and saw Hell at the Night of Isra’ and Mi‘raj (the night journey) and so, he was a truthful eye-witness who did not say anything of his own desire. When asked by Angel Gabriel (Peace be upon him) about Faith (Iman), the Prophet (Peace be upon him) said: (… That you believe in Allah, His Angels, His Books, His Messengers, and the Hereafter, and that you believe in the Divine fore-ordainment, whether favorable or unfavorable…)

The Prophetic Sunnah also mentioned a lot of the details of the event of the Hereafter, such as Resurrection, congregation (of the dead), standing in the presence of Allah, Judgment, Al-Sirat (path), the Balance, Paradise and Hell.

Allah’s Messenger (Peace be upon him) says: “You will be assembled bare-footed, naked and uncircumcised.” ‘Aisha said: (I said: O Allah’s Messenger! Men and women together looking at each other?) He said: (The situation will be too distressful for them to be so involved.)

Abu Hurayrah (May Allah be pleased with him), while talking about the blows preceding the resurrection, narrates that the Prophet (Peace be upon him) said: (Then Allah will send down from the sky water and then they will grow as plants grow.) then he added: (Nothing of the human (body) but will disintegrate except one bone, which is ‘ajb al-dhanab (the ending of the coccyx) from which the creatures originate on the Day of Resurrection)

About the Balance the Prophet (Peace be upon him) says: (Nothing more weighty in the Balance of the believers than good manners. Allah certainly abhors the loathsome and indecent.)

Describing Al-Sirat (the path), The Prophet (Peace be upon him) said: (a bridge is established across Hell.) Allah’s Messenger (Peace be upon him) said: (I will be the first to cross it. The Messengers’ invocation then will be: ‘O Allah! Protect (us), protect (us)!’ The bridge will have barbs like the thorns of sa’dan (a thorny plant), Have you seen the thorns of sa’dan?’ His audience said: ‘Yes, O Allah’s Messenger!’ He said: ‘They are like the thorns of sa’dan, but none but Allah knows how great they are. They snatch people according to their deeds: some of them are destroyed because of their deeds and some are partially affected and then get saved…)

Allah’s Prophet (Peace be upon him) said: (When the believers escape Hell, they will be detained at a bridge between Paradise and Hell. (There) they will sue each other for injustices committed among them in this life. When they are purified and refined, they will be allowed to enter Paradise. By Him in Whose hand is Muhammad’s soul! Any one of you (among them) will know the way to his abode in Paradise better than he knew his way to his house in this life.)

Allah’s Messenger (Peace be upon him) also said: (I saw Paradise and held a cluster (of grapes). If I had taken it you would eat thereof as long as this life continues. I have been shown the Fire; I have never seen a more abominable sight, and I have seen most of its population from among women…)

Allah’s Messenger (Peace be upon him) also said: (Paradise was brought close to me. If I had dared, I would have brought you some of its fruits. The Fire was brought close to me till I said: O Lord! Am I among them? Suddenly I saw a woman-[I think the narrator said: being scratched by a she-cat]- I said: ‘what is wrong with this (she-cat)? They said: ‘She (the woman) imprisoned it till it died; she neither fed it nor set it free to eat, [Nafi’ thinks the narrator said: from the earth’s insects and birds].)

Playfulness is impossible: We cannot be left uncontrolled (without purpose):

This life without the Hereafter would be futile. Allah is too Exalted and Superior to do something futile. Purposefulness is evident in all aspects of this Universe and its structure and in all man’s cells and systems. Every part of man’s body has been created for a specific purpose. How, then, could life as a whole have been created in play and without purpose? Therefore, there must be a wise purpose, which, if not evident in this life, must be revealed on another Day. Allah (SWT) says: “Does man think that he will be left uncontrolled (without purpose)? Was he not a drop of sperm emitted? Then he became a leech-like clot; then Allah made and fashioned (him) in due proportion. And of him He made two sexes: male and female. Is not He able to give life to the dead?” (LXXV: 36-40)

The Divine Justice:

If you should see a tyrant oppressing a little child, you would certainly feel annoyed and would disdain that aggression, and any act of injustice you may witness. A donkey witnessing the same scene of oppression and injustice would not be stimulated to hate the oppressor, for the Creator has created you with innate love for justice, but He has not created the donkey with the same trait.

Every human being has been created like you, with that love for justice. If we were to collect all the justice distributed among former and latter people, in the persons of Prophets and honorable righteous people it would be just a flash of Allah’s Justice, for love of justice is a trait of perfection. As the Creator is more perfect than His creatures, He is characterized by perfect flawless justice.

Rewarding the beneficent and punishing the offender agrees with justice. Knowing that human justice would not equate the tyrant with the tyrannized, and the obedient with the disobedient, and knowing that Allah is the Owner of absolute justice and Superior perfection, and seeing that justice is not realized fully in this life, you would be sure that Allah the Exalted will establish perfect justice in another life, as Allah (SWT) says: “Or do those who earn evil deeds think that we shall hold them equal to those who believe and do righteous good deeds, in their present life and after their death? Ill is the judgement that they make.” (XLV: 21) Allah (SWT) also says: “Shall we then treat the Muslims as We do the criminals? What is the matter with you? How do you judge?” (LXVIII: 35-36) Allah (SWT) also says: “We shall set up scales of justice for the Day of Judgement, so that no soul will be dealt with unjustly in the least.” (XXI: 47)

The proof of propriety:

If you should visit a materially civilized country and see all the streets in all the cities paved and provided with lamp-posts, you would conclude that the Law of the state and its system require that the streets be paved and lit.

If you should enter a street in one of these cities and see works of digging, with lamp-posts lying on the ground haphazardly, you would be certain that this street would be paved and lit and the lamp-posts would be set up in it like the other streets in that country, according to the laws and regulations of that country, for a government that is committed to paving and lighting the streets would not except one street in contradiction to its laws.

Keeping this in mind, think of this Universe which Allah (SWT) has constructed properly. Allah has created the heavens and the earth properly. Think of your body’s cells, tissues, organs and system, and you will see that each of them is placed in its proper place and given its proper shape and is so designed as to fulfil a specific function. All of them are created, morphologically, functionally and positionally for just ends. If you think of all the parts of animal and plant bodies you will find the same things as you find in yourself: everything is in its appropriate position, in its proper correct size and shape that precisely correspond with its function.

If you study the earth and its structure you will find all its constituents, its air, water, soil, and rocks placed in their correct positions, which are suitable for the living beings to survive on it.

If you think of the sun, the moon, the stars and the planets you will find them in size, orbits, structures and velocities that are precisely and skillfully specified to suit each of these celestial bodies and in harmony to result in the complete structure of the heaven. This will show you that propriety, which means placing things in their appropriate positions, is the Divine Law upon which both the earth and the heavens have been established.

The exception is seen only among people, where we may frequently see the tyrant honored and the tyrannized humiliated; you may see a sent Prophet chased and harmed by fools, while you may see a servant, claiming divinity, worshipped instead of Allah. So you do not find the law of establishing propriety which involves the earth and the heaven, applied in the life of human beings.

This tells us that the One Who has established the law of propriety everywhere in this Universe, will certainly establish it in the life of people, and the life of people must be subjected to the law to which the Universe is subjected. Since this law is not fully observed and realized in this life, it should be carried out on another day, as Allah (SWT) says: “Or do those who earn evil deeds think that We shall hold them equal to those who believe and do righteous good deeds, in their present life and after their death? Ill is the judgement that they make. He has created the heavens and the earth with propriety and in order that each soul may find the recompense of what it has earned, and none of them be wronged.” (XLV: 21-22)

Greed and love of immortality:

Creating limbs for a fetus seems purposeless for it cannot use them in the narrow space of the womb, where it does not need them. But the purpose of creating them becomes evident when the body is born leaving behind that narrow space to live in a wider area where it needs these limbs to walk and move from one place to another on the land. Thus, creating these limbs perfectly has been for the sake of a following stage of life.

If one confined his thinking to the fetal stage, one would see no purpose for creating these limbs, as they perform no function in the womb. But the purposeful design of these limbs is evident and it is unreasonable to deny it. The fact that the purpose does not appear at the first stage does not cancel the purposeful design but it indicates that there must be another stage where there will appear the purpose of these created parts that have filled a space in the womb although the fetus does not use them at that stage.

Similarly the wide greed of man and his love for immortality cannot be satisfied in this life, for no sooner a certain desire is met than a new one appears; and man’s greed is such that if he were given a valley full of wealth he would demand another; as Allah’s Messenger (Peace be upon him) says: “If a person has two valleys full of property, he would like to have a third. A person’s inside is not filled except with dust (i.e. his greed never stops as long as he is still alive.), and Allah forgives those who repent.”

If man were to own half the earth he would demand the other half. If he were given the whole earth, he would seek a way to the moon. If he were to be granted a thousand years, a million years or more of living, he would demand more; he would not be satisfied by anything short of immortality. Nothing urged our father Adam to commit his mistake but his wish to be immortal and to have unlimited ever-lasting wealth, as Allah (SWT) says: “But Satan whispered evil to him: he said: ‘O Adam! Shall I lead you to the tree of Eternity and to a kingdom that will never decay.” (XX: 120)

These are two indicators that man’s innate needs are too great for the earth and its age to satisfy. Since the Creator is All-Wise and cannot do things in jest, and since this earth cannot satisfy man’s innate needs, it is reasonable to suppose that there must be another stage for which these extra innate needs that cannot be met on this earth and during its age have been created. Allah (SWT) says: “This is the Day of Eternal life. There will be for them therein all that they wish and more besides in our presence.” (L:34-35).

The proof of initiation and repetition:

The Oxygen you inhale is exchanged with CO2 that you then exhale to be taken in by trees that expel oxygen in their turn. (Figure 11)  &  (Figure 48)

The water flows from rivers into the sea to evaporate forming clouds that pour down rain that return to the rivers flowing into the sea again. (Figure 49)

The rocks of the earth on which we live are subducted into the very hot interior of the earth to melt and come out again in the form of lava to cool and turn into solid rocks on the earth surface once more.(Figure 50)

Morning is followed by night, which is followed by morning once more.

The moon starts as a crescent to grow into a full moon and then wane into a crescent like an old curved stalk. (Figure 51)

A star starts as a cloud of smoke and later on it explodes to turn into smoke again.

All the Universe started with a big bang and continued expanding and it will return to its original state before its explosion.

So, the law of Allah in this Universe is initiation and repetition, as Allah (SWT) says: “Allah begins (the process of) creation; then He repeats it, then you will be brought back to him.” (XXX: 11) Allah (SWT) also says: “It is He Who begins (the process of) creation; then He repeats it; and for Him it is easier. His is the highest description in the heavens and the earth, for He is Exalted in Might, Full of Wisdom.” (XXX: 27) Allah (SWT) also says: “Do they not see how Allah originates creation, then He repeats it: truly that is easy for Allah. Say: ‘Travel through the earth and see how Allah originated creation and then Allah will bring forth the creation of the Hereafter, Allah is Able to do all things.” (XXIX: 19-20)

So, He Who can recreate things as He has created them initially can recreate man as He created him for the first time.

Allah (SWT) shows us how He gives life to dead matter. He says: “And it is Allah Who sends the winds, so that they raise up the clouds, and we drive them to a dead land, and revive therewith the earth after its death. And such (will be) the Resurrection.” (XXXV: 9) Allah (SWT) also says: “ And among His Signs is that you see the earth barren; but when We send down water to it; it is stirred to life and growth. Verily, He Who gives it life, is able to give life to the dead. Indeed He is able to do all things.” (XLI: 39) Allah (SWT) also says: “And man says: ‘When I am dead, shall I then be raised up alive? Does man not remember that We created him before, while he was nothing? So, by your Lord, surely, we shall gather them together and the devils, and then We shall bring them around Hell on their knees.” (XIX: 66-68)

The proof of reward and punishment:

Allah (SWT) has not made this life a place for absolute full requital or recompense. Yet it is often so, for a great many criminals are captured after a long series of crimes! Many oppressed persons are recompensed by Allah by punishing their oppressors. Many unbelieving nations were destroyed by Allah after having been prosperous and powerful. Many believers have been granted victory over their enemies as a result of invoking Allah, Who responded to their prayers.

When Muslims adhered to their religion and observed its instructions they enjoyed Allah’s support, but when they deviated, Allah made their enemies overpower them. When the imperialists came to fight against Islam and oppress the Muslims, the oppressed nations revolted against them and dismissed them from their countries. When the Soviet Union disseminated disbelief, injustice and corruption, Allah destroyed it while it was at the peak of its power. So, if we survey the life of individuals, families and societies, we notice that this life is almost a place of recompense where an offender is punished and that who does good is rewarded.

Thinking over that will lead you to conclude that He Who inflicts upon the unbelievers, oppressors and tyrants some of the penalty they deserve, will certainly give them their full due retribution in the Hereafter, as Allah (SWT) says about the people of ‘Ad: “So We sent upon them a furious wind in days of evil omen that we might give them a taste of disgracing torment in the present worldy life. But surely the torment of the Hereafter will be more disgracing, and they will never be helped.” (XLI: 16)

Allah (SWT) also says about the hypocrites: “And among the bedouin around you, some are hypocrites, and so are some among the people of Al-Madinah who persist in hypocrisy; you do not know them; We know them. We shall punish them twice, and in the Hereafter, they shall be brought back to a great torment.” (IX: 101)

As Allah (SWT) partially punishes the unbelievers in this life, He rewards the believers for some of their good deeds in this life, and will give them their full due reward in the Hereafter. Allah (SWT) says about the believers: “And it is said to those who are righteous: ‘What is it that your Lord has sent down?’ They say: ‘That which is good.’ For those who do good in this world, there is good, and the home of the Hereafter will be better. And excellent indeed will be the home of the righteous.” (XVI: 30 Allah (SWT) also says about Ibrahim (Peace be upon him): “We gave him good in this world, and in the Hereafter he shall be of the righteous.” (XVI: 122) Allah (SWT) also says: “As for those who emigrated for the Cause of Allah, after they had been wronged, we will certainly give them a goodly home in this world; but truly the reward of the Hereafter will be greater, if they only realized this.” (XVI: 41)

So partial reward or retribution in this world is enough indication that full recompense will be received in the Hereafter.

The appearance of the Signs of the Hour (approach of the Day of Judgement):

Allah’s Messenger (Peace be upon him) told us about events that would take place in this life, and would be signs indicating the approach of the Day of Judgement. Some of such signs are mentioned in Gabriel’s tradition when the Messenger (Peace be upon him) was asked about the Signs of the Hour and said: (…that a bond-maid gives birth to her mistress and that you see the bare-footed, naked shepherds build higher and higher buildings…) This happened when the practice of taking bond-maids prevailed, and a bond-maid would beget a girl for her master that would be a member of his family while her mother continued as a bond-maid.

And after the appearance of oil and metals we have seen the bare-footed, naked shepherds build higher and higher buildings, as Allah’s Messenger (Peace be upon him) has told.

The Signs of the Hour we have seen confirm the truthfulness of what Allah’s Messenger (Peace be upon him) has told about the Hour and the Hereafter. And as we have seen these signs in reality in this world we will see Paradise and Hell in reality and each party will find what it has been promised. Allah (SWT) says: “And the dwellers of Paradise will call out to the dwellers of the Fire (saying): ‘We have indeed found true what our Lord had promised us. Have you also found true what your Lord promised?’ They shall say: ‘Yes.’ Then a crier will proclaim between them: ‘The curse of Allah is on the wrongdoers.’” (VII: 44)

First: Belief in the Hereafter is one of the six pillars of Faith upon which a believer’s faith rests and without which his faith turns invalid.

Because of the importance of this pillar, Allah (SWT) mentions it in conjunction with belief in His Glorified Self. Allah (SWT) says: “Righteousness is not that you turn your face towards east or west; but righteousness is to believe in Allah, the Hereafter, the Angels, the Book and the Prophets…” (II: 177) Allah (SWT) also says: “Such is the admonition given to him who believes in Allah and the Hereafter.” (LXV: 2)

Second: He who does not believe in Allah and the Hereafter lives like an animal in this world, unaware of the purpose of his creation. This present life is meaningless without belief in the Hereafter, for it becomes disconnected from the past and the future.

A contemporary existentialist, realizing the fact, regarded life as something futile and waiting for more of it is just foolishness; for the continuity of life means merely further opportunity to do mischief to others. So, he who wants to save himself or his beloved persons from his own evil and that of the others, should set out to get rid of his life and the life of his beloved persons.

To apply his philosophy, this philosopher, seeing his wife at her happiest moment, and wishing to protect her from any future potential misery, hurried to slaughter her and then deliver up himself to the police. The police raised his case to the authorities, till the then president of the Republic heard of it. He then said: “ It is shameful for France to imprison her mind! Send him to the mental hospital!” in order to find him a way out of the reach of judiciary.

Third: He who does not believe in Allah and the Hereafter is utterly concerned with this life and the interests and benefits he can acquire. He does his best to compete with others to get what they possess to enjoy the largest share before death deprives him of his pleasures. You find him exert himself to carry out his aims, regardless of the means, whether through forgery, deception, usurpation, oppression, murder, rape, tricks or hypocrisy. He never fears the Lord’s penalty. He is only cautious of being exposed to the questioning of the law and the penalty of human authorities. If he could avoid them and succeed in misleading them, he would set out like a wild beast non-stop. So, man without belief in the Hereafter is a wild monster, for his only concern is this life and seeks nothing but its personal pleasures and worldly interests.

Remembering death would kindle the fire of desires and greed in himself and his heart and drive him to realize his desires and his ambitions through any evil means before he dies.

In contrast, a believer in the Hereafter knows that this worldly life is just a prelude to his life in the Hereafter, to which he will transfer through death, and that he has to do good deeds and avoid bad deeds in order to win the Lord’s satisfaction and enter Paradise of the eternal ever-lasting prosperity and happiness, and to get safe from the Fire. He believes that Allah (SWT) will not render any of his deeds invalid, but he will reward him for it by admitting him into Paradise.

Allah (SWT) says: “Verily as for those who believe and did righteous deeds, certainly We shall not make the reward of anyone who does his deeds in the most perfect manner to be lost. These! For them will be Gardens of Eternity, beneath them rivers will flow; therein they will be adorned with bracelets of gold, and they will wear green garments of fine silk and heavy brocade; they will recline therein on raised thrones. How good the reward; and what an excellent dwelling!” (XVIII: 30-31)

The believer’s remembering of death increases his clearness of mind and his insight, and urges him to get ready for the Hereafter and worship his Lord, behave according to Islamic moral tenets, instruct others to do good and avoid evil. You would see him truthful in his speech, keeping his promise, trustful, doing good and resisting evil. He does not deceive or cheat others, steal, kill or commit adultery, or backbite. He is the righteous normal human being.

The vices we see today spreading among Muslims can be attributed to some weakness in their belief in the Hereafter. Allah knows better: May Allah bestow his blessing on our Prophet Muhammad, his Family and his Companions.

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Khalid Fawzi ‘Abd Al-Hamid Hamzah, Taqrib wa Tartib Sharh al-‘Aqidah al-Tahhawiyyah, 1^st ed.,, Dar al-Tarbiyah wa al-Turath in Makkah, 1417 AH.

Muhammad al-Ghazali, ‘Aqidat al-Muslim, Dar al-Bayan, Kuwait.

Muhammad ibn Ahmad al-Safarini, Al-‘Aqidah al-Safariniyyah, 1^st ed., Maktabat Adwa al-Salaf. Revised by Ashraf ‘Abd al-Maqsud, 1998 AD.

Muhammad Sa’id al-Qahtani, Al-Wala wa al-Bara fi al-Islam, 3rded., 1409 AH.

Sharh al-‘Aqidah al-Tahhawiyyah 4^th ed., Al-Maktab al-Islami, Beirut, 1391 AH. Revised by a group of scholars, Documented by Al-Albani.

Al-Asfahani, Al-Raghib, Al-Mufradat.

Al-Fayruzabadi, Al-Qamus al-Muhit.

Al-Jawhari, Al-Sihah.

Ibn Faris, Mu’jam Maqayis al-Lughah.

Ibn Manzur, Lisan al-‘Arab.

Mukhtar al-Sihah.

Abu al-Baqa Ayyub ibn Musa al-Husayni Al-Kafawi al-Hanafi, Al-Kulliyat, 2^nd ed., Muassasat al-Risalah, Beirut, 1413 AH.

Al-Albani, Muhammad Nasir al-Din, Al-Janaiz, 4rth ed., Al-Maktab al-Islami, 1406 AH.

Al-Himyari, Muhammad ibn Abd al-Mun’im, Al-Rawd al-Mi’tar fi Khabar al-Aqtar, Maktabat Lubnan, 1984 AD.

Al-Mawsu’ah al-Muyassarh fi al-Adyan wa al-Madhahib wa al-Ahzab al-Mu’asirah, 3^rd ed., 1418 AH, published by Dar al-Nadwah al-‘Alamiyyah li al-Tiba’ah.

Al-Nasiyah, The Committee of Scientific Miracles

Al-Samhudi, Wafa al-Wafa fi Akhbar al-Mustafa, Dar Ihya al-Turath al-‘Arabi, Beirut.

Al-Shawkani, Irshad al-Fuhul. Revised by Al-Badri.

Ibn al-Qayyim, Madarij al-Salikin, Revised by Ahmad al-Rifa’i and ‘Isam al-Haristani, 1^st ed., Dar al-Jil, Beirut, 1412 AH. Another ed. Revised by Muhammad Hamid Al-Faqi. Maktabat al- Sunnah al-Muhammadiyyah.

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Robert M. Dolphine and Francis H. Witham, Plant Physiology, Arabic Version, 1993 AD, Al-Dar al-’Arabiyyah for Publication and Distribution.

Scientific American, several issues.

Zad al-Ma’ad fi Hadiy Khayr al-‘Ibad, Muassasat al-Risalah, 1399 AH. Revised by Al-Arautan.

          8) Webster’s II New Riverside University Dictionary.