Islamic World

In addition to monotheism, a constant theme discussed in the Qur’an is about the two phases of human life; life in this world and the life that starts after death. The worldly life has been referred to as al-Dunya (the nearer or ordinary life), and the life after death is called al-Akhira (the later life or the afterlife). They represent two stages or degrees of human existence inseparable from each other - one transient and changing, the other permanent and constant; one representing the sphere of actions, and the other the sphere of results.

Our understanding of the universe and our role in it is incomprehensible without knowing about these two stages of life; a knowledge which has come primarily from the revealed sciences.

1. The Nearer Life (Hayat al-Dunya)

The Qur’an uses the term al-dunya for life on this earth. The word dunya means “nearer” or “something less important or ordinary.” In multiple places, the Qur’an comments on the real nature of life on earth and warns us about its true disposition. It has been described as something of a transient nature, a place of transit, tests and trials, and actions. It is also a place for learning, spiritual development, and growth. What one achieves here is manifested during the next phase of existence which is a constant, higher, and more permanent phase of existence:

وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا لَعِبٌ وَلَهْوٌ

And what is the life of this world other than play and amusement? (Qur’an, Surah al-Anʿam, 632).

The Qur’an describes life in this world as only a play and amusement, something which is not “real” in comparison to life after death. In this life, one goes through different roles and situations; an idea that also resonates in Shakespeare’s play As You Like It

The duration and period that a person spends in this world have also been described as short and brief. Each person who is alive today will be overtaken by death tomorrow. When one looks back at the time that one spent in this world, even if forty years may have passed, it appears as if it was only yesterday that he/she was a child.

The Qur’an highlights this by saying that when people go into the next world, and they are asked how much time they spent in this world, they will respond by saying only a little. We understand in the light of physics that time is relative to the frame of reference of the observer - it changes as the frame of reference changes. (See Chapter 13 in this book).

قَالَ كَمْ لَبِثْتُمْ فِي الْأَرْضِ عَدَدَ سِنِينَ قَالُوا لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ فَاسْأَلِ الْعَادِّينَ قَالَ إِنْ لَبِثْتُمْ إِلَّا قَلِيلًا لَوْ أَنَّكُمْ كُنْتُمْ تَعْلَمُونَ أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ

(God) says: For how many years did you stay on earth? They reply: We stayed for a day or part of a day. Ask those who are able to keep count of this. Says He (God): You stayed but for a short while, if only you had known (how short it was to be and acted accordingly)! Or did you think that We created you in vain and that you should devote all your time to play and entertainment, and that you would not be brought back to Us? (Qur’an, Surah al-Mu’minun, 23:112-115).

The Qur’an also describes life on earth as a life of illusion and deception, where reality is hidden and the truth often gets obscured by falsehood. Things are often not how they appear to be, and we often have to experience betrayal of trust and treachery. People occupy themselves chasing ordinary desires and mediocre things, and are forgetful of their real purpose and goal during this life:

وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ

(Know that) the present, worldly life is nothing but a transient enjoyment of delusion.(Qur’an, Surah Ale ʿImran, 3:185).

وَذَرِ الَّذِينَ اتَّخَذُوا دِينَهُمْ لَعِبًا وَلَهْوًا وَغَرَّتْهُمُ الْحَيَاةُ الدُّنْيَا

And leave those who have taken their religion for a play and an idle sport, and whom this world’s life has deceived. (Qur’an, Surah al-Anʿam, 6:70).

In our day-to-day life, there is intense struggle and competition for accumulating wealth, power, and position. There is a desire to dominate others and stand out in terms of material possessions, family, and prestige. Morals and good actions are valued less whereas money, children, fame, and power are given a lot more importance:

الْمَالُ وَالْبَنُونَ زِينَةُ الْحَيَاةِ الدُّنْيَا ۖ وَالْبَاقِيَاتُ الصَّالِحَاتُ خَيْرٌ عِنْدَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلًا

Wealth and children are an adornment of the present, worldly life, but the good, righteous deeds (based on faith) that endure are better in the sight of your Lord in bringing reward and better to aspire for. (Qur’an, Surah al-Kahf, 18:46).

There is also uncertainty, ups and downs, and overnight changes in fortune and situations. One may be very well placed in life, financially secure, have family, fame, and in ffull control of their situation - but then something like an illness or loss in business, or some other type of calamity occurs and things change drastically:

إِنَّمَا مَثَلُ الْحَيَاةِ الدُّنْيَا كَمَاءٍ أَنْزَلْنَاهُ مِنَ السَّمَاءِ فَاخْتَلَطَ بِهِ نَبَاتُ الْأَرْضِ مِمَّا يَأْكُلُ النَّاسُ وَالْأَنْعَامُ حَتَّىٰ إِذَا أَخَذَتِ الْأَرْضُ زُخْرُفَهَا وَازَّيَّنَتْ وَظَنَّ أَهْلُهَا أَنَّهُمْ قَادِرُونَ عَلَيْهَا أَتَاهَا أَمْرُنَا لَيْلًا أَوْ نَهَارًا فَجَعَلْنَاهَا حَصِيدًا كَأَنْ لَمْ تَغْنَ بِالْأَمْسِ ۚ كَذَٰلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَتَفَكَّرُونَ

The present, worldly life is like this: We send down water from the sky, and the earth’s vegetation, of which humans and animals eat, mingles with it, until, when the earth has taken on her ornaments and has been embellished, and its inhabitants suppose that they are its masters with a free hand over the earth, Our command comes upon it by night or day unexpectedly, and We cause it to become like a field mown down as if it had not flourished the previous day. Thus We set out in detail the signs (the signposts of Our Way and the relevant commands and guidance included in the Qur’an) for people who reflect (on them and draw the necessary lesson). (Qur’an, Surah Yunus, 10:24).

Imam ʿAli (‘a) has said:

…In my view, this world of yours is no better than the sneezing of a goat.1

In Nahj al-Balagha, Imam ʿAli (‘a) constantly warns us about the perils of this world and gives advice on how to navigate through it. In one sermon, he says:

O creatures of God! I advise you to keep away from this world which is (soon) to leave you even though you do not like its departure, and which will make your bodies old even though you would like to keep them fresh. Your example and its example is like the travelers who travel some distance and then they traverse it quickly or they aim at a sign and reach it at once. How short is the distance to aim if one heads towards it and reaches it; and how short is the stage of one who has only a day which he cannot exceed, while a swift driver is driving him in this world until he departs from it.

So do not hanker after worldly honor and its pride, and do not feel happy over its beauties and bounties, nor wail over its damages and misfortunes because its honor and pride will end, while its beauty and bounty would perish, and its damages and misfortunes will pass away. Every period in it has an end and every living being in it will die. Is not there for you a warning in the relics of the predecessors and an eye opener and lea son in your forefathers, provided that you understand?

Do you not see that your predecessors do not come back, and the surviving followers do not remain? Do you not observe that the people of this world pass mornings and evenings in different conditions? Thus (somewhere) a dead is wept for, someone is being condoled, someone is prostate in distress, someone inquiring about a sick, someone is passing his last breath, someone is hankering after the world, while death is looking for him, someone is forgetful but he is not forgotten (by death), and on the footsteps of the predecessors walk the survivors.2

He further says about the present abode of existence:

This is a house surrounded by calamities and well-known for its deceitfulness. Its conditions do not last and those who inhabit it do not remain safe. Its conditions are variable and its ways are changing. Life in it is blameworthy and safety in it is non-existent. Yet its people are targets; it strikes them with its arrows and destroys them through death.3

He further warns, and wants us to prepare for the life that is coming:

O creatures of God! Fear God and anticipate your death by good actions. Purchase everlasting joy by paying transitory things - pleasures of this world. Get ready for the journey, for you are being driven, and prepare yourself for death since it is hovering over you. Be people who wake up when called, and who know that this world is not their abode, and have it changed with (next).

Now avoidance or cautionary approach to the world and its embellishments does not mean that the Qur’an or the Imams are advocating a monastic life in which one lives away from society, is aloof from people, and does not take part in social transactions, business, learning, explorations and entrepreneurship. On the contrary exploration of nature and social interaction is one of the often repeated messages of the Qur’an.

What is being cautioned against is to not take this world as a permanent and everlasting place, its success and failure as ab, solute, and being cautious about the perils that inherently exist in it (e.g. the thorns that exist within its attractive rose flowers).

لِكَيْلَا تَأْسَوْا عَلَىٰ مَا فَاتَكُمْ وَلَا تَفْرَحُوا بِمَا آتَاكُمْ ۗ وَاللّٰهُ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ

So that you may not grieve for what has escaped you, nor exult because of what God has granted you: God does not love anyone proud and boastful. (Qur’an, Surah al-Hadid, 57:23).

This approach will keep our feet stable during the ups and downs of this life, and allow us to maintain our focus on what is to come, which is everlasting and permanent and for which we are asked to take. e.r, i.e. the life of the hereafter.

In regards to this life and that of the world to come, Imam Husayn (‘a) has been quoted as saying:

It is as if the world never was, and it is as if the hereafter has never declined (has always been).

2. The After Life (al-Akhira)

In the Qur’an, the life that comes after this worldly life has been described as the real life, a life for which our intentions and efforts here should really be focused on”

وَمَا هَٰذِهِ الْحَيَاةُ الدُّنْيَا إِلَّا لَهْوٌ وَلَعِبٌ ۚ وَإِنَّ الدَّارَ الْآخِرَةَ لَهِيَ الْحَيَوَانُ ۚ لَوْ كَانُوا يَعْلَمُونَ

The present, worldly life is nothing but a pastime and play, but the abode of the Hereafter is truly alive. If they but knew. (Qur’an, Surah al-ʿAnkabut, 29:64).

These two phases of life (al-dunya and al-akhira) are linked and inseparable from one another. The hereafter represents another dimension of existence that is more real, vivid, and long-lasting. In terms of graded realities of existence, it is a higher level than the current phase of existence in which we find ourselves in. What our experiences will be in that dimension is dependent on what we believe to be true in this life, what actions we have performed, and what our intentions have been. It is as if we are building our own hereafter literally with our own hands.

Now some may wonder where is the hereafter, and why do we not experience it right now?

An analogy that can help explain the comparison between the two worlds - i.e. life on this earth and the hereafter is that of a fetus growing inside of its mother’s womb, and then the life outside of the womb after birth.

Inside of the mother’s womb, the life of a fetus is confined and sensory experience and knowledge are limited. If someone were to tell the fetus that there is a large, spacious world outside of the mother’s womb with all sorts of activities, people, food, pleasures, and sightseeing, it would be very hard for the fetus to imagine this as they would have no context of what we are telling them.

In the same way, the life after death or the hereafter - in terms of its vastness and expanse and what lies there - is beyond what we have seen or what we can ever even imagine:

يَعْلَمُونَ ظَاهِرًا مِنَ الْحَيَاةِ الدُّنْيَا وَهُمْ عَنِ الْآخِرَةِ هُمْ غَافِلُونَ

They only know (what reaches their senses from) the outward aspect of the life of this world, but they are heedless and unaware of (what lies beyond it and) the Hereafter. (Qur’an, Surah al-Rum, 30:7).

يَا قَوْمِ إِنَّمَا هَٰذِهِ الْحَيَاةُ الدُّنْيَا مَتَاعٌ وَإِنَّ الْآخِرَةَ هِيَ دَارُ الْقَرَارِ

O, my people! The life of this world is but a (passing) enjoyment, while the Hereafter – that is indeed the home of permanence. (Qur’an, Surah al-Mu’min, 40:39).

3. Death (al-mawt)

The most certain thing in the life of an individual is death. Anyone who was alive previously experienced death and anyone who is alive now will certainly die as well:

كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ

Every soul shall taste of death. (Qur’an, Surah Ale ʿImran, 3:185).

In fact, an examination of nature around us also points towards the decline and death in all that exists - whether it is a plant or an animal, a celestial object like a star or a galaxy - even the entire universe is not expected to last forever. It is in the nature of existence around us to perish and not last forever which makes it distinct from God who never dies:

نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَ

It is also We (God) who decree death among you – and We (God) cannot be overcome. (Qur’an, Surah al-Waqiʿah, 56:60).

Death is a great equalizer, no one whether strong or weak, rich or poor, a person who is good or bad can escape it. It will get to all of us. But death does not mean an end, destruction, or annihilation, like a cell phone whose battery has run out and is considered “dead.” In fact, death represents a new beginning, a transfer from this phase of existence to the next.

According to a philosophy of trans-substantial motion by Mulla Sadra (to be discussed in detail later on in this book in chapter 14), in the beginning, our soul (Arabic: al-nafs) is more corporeal and physical in its nature, and through motion in its substance it gradually becomes more spiritual and less corporeal. This process continues throughout life resulting in gradual perfection of the soul and its independence from the body. As the soul becomes more independent from the body, the body begins to decline and starts showing signs of old age. When the soul has become completely independent from the body, then natural death occurs i.e. separation of the connection between the body and the soul.

Death is a separation of that last connection between the body and the soul which was already getting weaker due to gradual perfection of the soul.

A parable of death is the ripening of a fruit and its separation from the tree stalk. Once the fruit is fully mature and ripe, it can no longer stay on the tree. Similarly, once a soul is perfected in its independence from the body and the decree for its separation has arrived, it must leave the body resulting in death. Death due to illness or injury also results in the separation of the body and soul and is different from natural death.

When describing death, Imam ʿAli (‘a) has stated:

Death is inscribed on the offspring of Adam just like a necklace hangs on a young girl’s neck.