Qur'anic Keywords. Abdur Rashid Siddiqui
is used in conjunction with al-dār as al-Dār al-Ākhirah (the Last Abode).
Al-Ākhirah: the stages
Many graphic words are used in the Qur’ān to depict the horror and calamity of that Day. Some of these words are:
| al-Qāriʿah | the Calamity |
| al-Zalzalah | the Earthquake |
| al-Ṣāʿiqah | the Blast |
| Yawman Thaqīlā | the Hard Day |
| Al-Yawm al-Muḥīṭ | the Encompassing Day |
| Yawm al-Faṣl | the Day of Separation |
| al-Ṭāmmah al-Kubrā | the Great Disaster |
| al-Ḥāqqah | the Reality |
| Yawm al-Dīn | the Day of Judgement |
| Yawm al-Ḥaqq | the True (inevitable) Day |
| Yawm al-Ḥisāb | the Day of Reckoning |
| Yawm al-Khurūj | the Day of Exodus (from the graves). |
Al-Ākhirah is a composite term which includes the following stages
•Al-Sāʿah which means the Hour, that is, the Hour of Resurrection. “They ask you about the Hour – ‘When will be its appointed time?’” (al-Nāziʿāt 79: 42). The Qur’ān provides the answer: “With Him is the knowledge of the Hour” (al-Zukhruf 43: 85). Sūrah al-Qamar states that it is very near: “The Hour is the time promised to them and the Hour will be most grievous and most bitter.” (al-Qamar 54: 1 and 46). This will be heralded by the sound of the Trumpet. “The Trumpet (al-Ṣūr) shall be blown: that will be the day whereof warning had been given.” (Qāf 50: 42)
•The Resurrection (al-Qiyāmah) when humanity in its entirety will stand up for accountability of their deeds before Allah. It is called Yawm al-Ḥisāb (the Day of Judgement) or Yawm al-Jazā’ (the Day of Recompense).
•The final result will separate people. Those successful will attain an everlasting life of pleasure in Jannah. Those doomed will live in eternal damnation in Hell.
The Ākhirah with Tawḥīd (the oneness of God) and Risālah/Nubuwwah (Prophethood) are the three main components of Īmān (faith). The īmān in the Ākhirah is, of course, a part of al-Īmān bi’l-Ghayb (Belief in things which we cannot perceive by our senses). Hence, in both the Qur’ān and aḥādīth there is a detailed description of all the events that will take place in the Hereafter so as to convince the believers and strengthen their faith.
Proof of the Hereafter
The Qur’ān often uses the simile of rain to explain how it is possible to resurrect dead bodies. Just as after a shower of rain, dead earth becomes covered with greenery so can Allah resurrect the dead (Qāf 50: 11; al-ʿAnkabūt 29: 20; al-Ḥajj 22: 5-6).
The Qur’ān also argues that the presence of conscience (nafs) in human beings presupposes that one can instinctively distinguish between right and wrong (al-Shams 91: 7). We see that the physical laws do take effect in this world but not the moral laws. For example fire burns but telling a lie does not harm.
As to the ability of Allah to bring about resurrection, the Qur’ānic argument is, if He is able to create not only human beings but the whole universe in the first place why should it be difficult for Him to recreate them? (Yā Sīn 36: 79; al-Aḥqāf 46: 33).
Some of the prophets, including the Prophet Ibrāhīm (peace be upon him) were shown how Allah brought the dead to life (al-Baqarah 2: 259–260). Similarly the story of Aṣḥāb al-Kahf related in Sūrah 18 is presented as historical evidence to prove that people can be raised again after sleeping for about three hundred years.
The Necessity of al-Ākhirah
Al-Ākhirah is necessary so that true justice can be done. In this world pious people suffer and do not reap a full reward for their actions. Similarly evil persons triumph and often do not receive full punishment for their deeds. Allah, who is Just, wants full justice to be done and everyone to be fully recompensed. Why is there such a long delay in meting out this justice? There are two reasons: one, this world is Dār al-Imtiḥān (a place of test or trial – (al-Mulk 67: 1–2)) and only at the conclusion of the test are the papers marked and the results announced. Second, the benefits of good deeds one does are reaped by succeeding generations and similarly the evil practices devised by an individual continue to have repercussions for a long time. The effects of all the good and evil deeds will have to be accumulated in order to reward or punish those who started them in the first place. This can be done only when the whole world comes to an end, only then can the full account of deeds be measured. Thus, in this world people will be tested, and in the Ākhirah they will be either rewarded or punished as the case may be.
References
Ākhirah: 2: 4; 4: 77; 40: 39; 59: 3; 87: 17. al-Sāʿah: 43: 85; 54: 1 and 46; 79: 42.
ʿĀlam [
Meaning
The word ʿĀlam (pl. ʿAwālim, ʿĀlamūn, ʿĀlamīn) derives from ʿLM. The word ʿIlm also comes from the same root. ʿĀlamūn in its noun form means that apparatus or entity through which one acquires knowledge about other things. Our universe provides knowledge about our Creator, hence it is called al-ʿālam. It is for this reason that the Qur’ān instructs us to reflect upon the universe.
Behold! In the creation of the heavens and the earth and the alternation of night and day there are indeed signs for people of understanding.
(Āl ʿImrān 3: 190)
Do they not look at the sky how We made it, and there are no flaws in it? And the earth – We have spread it out, and set thereon mountains standing firm and produced therein every kind of beautiful growth (in pairs) – to be observed and as a reminder for every penitent human being.
(Qāf 50: 6–8)
Since ʿĀlam means this world, its plural al-ʿĀlamīn refers to several other worlds. Similarly, if ʿĀlam refers to this universe then its plural refers to other solar systems and the existence of very many galaxies in addition to our own. According to some mufassirūn (commentators), al-ʿĀlamīn refers to different species such as angels, jinns and human beings. The word ʿĀlamīn is used 73 times in the Qur’ān. By looking at the verses where it occurs and the context in which it is used, all the above meanings are possible. Thus, when Banū Isrā’īl were told that “I preferred you over al-ʿĀlamīn” (al-Baqarah 2: 47), it means all contemporary nations. By referring to the Prophet (peace be on him) “as a mercy for al-ʿĀlamīn” (al-Anbiyā’ 21: 107), the Qur’ān means that he is a mercy for all creatures including mankind.
It