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LAIBA IMTIAZ,MEERAB SHAFQAT

26181,26741
TOPIC: AL –AKHIRAH
SIR ABDUL-REHMAN
NEED AND CONCEPT OF
AL-AKHIRAH

According to the Islamic beliefs, God will play the role of the qadi,
weighing the deeds of each individual. He will decide whether that
person's ʾākhirah lies in Jahannam (Hell) or Jannah (Heaven) on
the basis of the weight of either good or bad deeds in comparison
with one another.
DIFFERENT CONCEPTS OF AL-
AKHIRAH IN DIFFERENT
RELIGIONS
AL-AKHIRAH IN ISLAM
Jannah and Jahannam both have various levels. The placement of a
person may depend upon the extent of his or her good deeds. It is also
said that God may forgive a sin against Himself but not against another
human. No religion except Islam shall be accepted. The Bible, Gospels,
Psalms and some other previous religious texts are said to be from God
in Islam, but they are believed to have been edited to a great extent
over time by people according to their own will. God has promised to
keep the Quran safe from any such changes.
According to Islam, Death is not the end of the life, but it is a transferral
from this world to everlasting world. With the withdrawal of the spirit
from the body, the soul's life in the begins until the Day of Resurrection.
According to the deeds of the believer and disbeliever, their Barzakh
differs.
IN HINDUISM

What does Hinduism teach about life after death? Most Hindus believe that humans are in a
cycle of death and rebirth called samsara. When a person dies, their atman is reborn in a
different body. Some believe rebirth happens directly at death, others believe that an atman
may exist in other realms
IN SIKHISM

Life After Death: Sikhs believe that upon death one merges back into the universal nature, just as
a drop of rain merges back into the ocean. Individuality is lost. Sikhs do not believe in heaven or
hell. Heaven can be experienced by being in tune with God while still alive.
IN CHRISTIANITY

Many religions, whether they believe in the soul's existence in another world like Christianity,
Islam and many pagan belief systems, or in reincarnation like many forms of Hinduism and
Buddhism, believe that one's status in the afterlife is a reward or punishment for their conduct
during life.
QURANIC AND RATIONAL ARGUMENTS
ABOUT AL AKHIRAH
QURAN SAYS:

• For example, when the idolaters of Makkah denied even the possibility of life after
death, the Quran exposed the weakness of their stand by advancing very logical and
rational arguments in support of it:

• And he (i.e. man) presents for Us an example (i.e. attempting to establish the finality of
death) and forgets his [own] creation. He says, “Who will give life to bones while they
are disintegrated?” Say, “He will give them life who produced them the first time; and
He is, of all creation, Knowing.” [It is] He who made for you from the green tree, fire,
and then from it you ignite. Is not He who created the heavens and the earth Able to
create the likes of them? Yes, [it is so]; and He is the Knowing Creator. (Quran, 36:78-
81)
On another occasion, the Quran very clearly says that the disbelievers have no sound
basis for their denial of life after death. It is based on pure conjecture:

And they say, “There is not but our worldly life; we die and live (i.e. some people die
and others live, replacing them) and nothing destroys us except time.” And they have of
that no knowledge; they are only assuming. And when Our verses are recited to them as
clear evidences, their argument is only that they say, “Bring [back] our forefathers, if you
should be truthful.” Say, “God causes you to live, then causes you to die; then He will
assemble you for the Day of Resurrection, about which there is no doubt,” but most of
the people do not know. (Quran, 45:24-26)
Surely God will raise all the dead. But God has His own plan of things. A day will come when the whole
universe will be destroyed and then the dead will be resurrected to stand before God. That day will be the
beginning of a life that will never end, and on that day every person will be rewarded by God according to his
or her good or evil deeds.

The explanation that the Quran gives about the necessity of life after death is what the moral consciousness of
man demands. Actually, if there is no life after death, the very belief in God becomes meaningless or even if
one believes in God, it would be n unjust and indifferent God, having once created man and now not being
concerned with his fate.

Surely, God is just. He will punish the tyrants, whose crimes are beyond count - having tortured and killed
hundreds or thousands of innocent people, created great corruption in society, enslaved numerous persons to
serve their whims, etc., because man has a very short life span in this world and because numerous individuals
are affected by one’s actions, adequate punishments and rewards are not possible in this life. The Quran very
emphatically states that the Day of Judgment must come and that God will decide the fate of each soul
according to his or her record of deeds:
REWARD AND
PUNISHMENT

Reward for good actions and punishment for bad ones rests entirely with God. The reward that one
receives for good acts is not the natural consequence of those acts; it is rather due to the grace and
benevolence of God and it is entirely up to Him to reward one or not. Likewise, punishment for evil deeds
is not a natural and unalterable consequence of man's acts. God has full authority to punish man for his
sin as well as to pardon him.
God's grace and mercy, however, are interrelated with His wisdom. Since He is wise, He does not use His
power arbitrarily. Hence, whenever God rewards a man for his good acts, He does so because the good
was done with purity of intention and for the sake of pleasing God. And if God refuses to accept an act of
apparent goodness, He does so because that act had enuine repentance and readiness on the part of the
sinner to reform himself. There is no need for the criminal to despair of God's grace and mercy, no matter
how great a criminal he is. Nor is there any reason for even the most rabid disbeliever to despair, provided
he recognizes his error, repents of his disobedience and is ready to replace his former disobedience with
obedience.

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