For related questions and answers, please also see Reflections on the Hereafter.
What is our journey’s end really? Dust to dust and that is it? Or, is it possible that our journey continues even after death?
When we consider the infinite possibilities of parallel universes, or we simply “consider the vastness of our universe, billions of stars in our Milky Way, and our sun being a mere speck traveling through space with our planet cutting frantic circles around it”, the possibilities appear endless. We small creatures cannot delve into the divine mind. But when we somehow perceive even a tiniest fraction of its greatness – and appreciate the meaning and purpose of our existence within its holistic context – it seems completely possible that the ‘end’ does transcend1 the mere “dust to dust” (71:13-18).
What are the funeral rites in the Quran?
Funeral rituals and burial/cremation are cultural constructs. The Quran doesn’t ordain any specific kind of last rites. A person may choose to be laid to rest as s/he pleases, or as is the prevailing cultural norm. See Burial or cremation?
Do you visit graves?
Though to some people visiting graves tangibly brings comfort, personally I am not a patron of it. To some extent, I see it as a remnant of ancient paganism. What is buried is just the last of ‘the ever-flowing series of vehicles’ of the deceased when s/he was living. While the actual essence that we love/d, the person, is in the transcendental realm now and should be respected as one that is beyond our illusory localising of a decaying lump of matter.
What do you think, according to the Quran, what is soul and what happens with it after a person’s death?
Popularly known as soul, a person’s self (nafs) can be conceived as a highly organized form of energy with complex information, which, according to the Quran, remains preserved in the divine database even after death2 (39:42, 50:3-4) and will guide it to ‘ascend from stage to stage’ (84:19). The Quran further enlightens that the current Universe will end one day and will be replaced by a new one (14:48) while the self’s unending journey will continue from one domain to another.
So, after death, will we be judged directly, or we will be in deep sleep till the Day of Judgment?
According to the Quran, the judgment is not instant post-mortem, but it has to wait until the self’s resurrection at the judgment day. This interim phase of existence between an individual’s death and the universal resurrection in the Hereafter is called barzakh (impenetrable barrier, 23:100), a quintessential state of ‘sleep’ where all concept of time is lost. Once awoken, it would have felt that, regardless of actual time, one had tarried just a short while (17:52, 30:55-56, 10:45, 46:35, 79:46; cf. ruined-town sleeper, 2:259; cave sleepers, 18:19). Thus, at the point of death (which can come upon anyone any moment) and till resurrection, it is only a blinking of an eye away (16:77).
What about the reports by people who had near-death experiences where they were conscious in some other realm? Not everybody is asleep.
For now, I will keep my mind open about the reported NDE’s, towards a better understanding. Yes, it is an interesting topic of discussion, as viewed in this article: Near death experience.
What does the Quran say about Mediums and Psychics?
The Quran does reject belief in ghosts (23:99-100) and therefore also rejects the concept of Medium (if it means “someone who serves as an intermediary between the living and the dead”). Then, before doing any study on the Quranic position on Psychic (if the latter means “someone sensitive to influences or forces of a nonphysical or supernatural nature”), we need to clearly define the words “nonphysical” and “supernatural”, which may not be possible in humankind’s current level of knowledge. The following link sheds some light on these topics: What is Islam’s view on mediums and psychics.
How does the Quran view astral projection or out-of-body experience? Can a person really separate his soul from his body?
Astral projection, or astral travel, is a term to describe an intentional out-of-body experience (OBE). It assumes the existence of a subtle body, known as the astral body or body of light, through which consciousness can function separately from the physical body and travel throughout the astral plane. The idea is rooted in esotericism and occultism and was promoted by 19th-century Theosophists. There are cases of patients having experiences suggestive of astral projection from brain stimulation treatments and hallucinogenic drugs. However, all these can be explained by delusion, hallucination and vivid dreams. Otherwise, the main evidence to support claims of astral travel is anecdotal. There is no known scientific evidence that it exists as an objective phenomenon other than illusion. While the Quran talks about God taking the selves at death and temporarily during sleep (39:42), it doesn’t seem to recognize any out-of-body experience.
What is your understanding of the Quranic term spirit or ruh?
SPIRIT or Ruh (r-w-h) seems to imply a set of highly organized information from an incorporeal domain, buried deep in the essence of matter. According to the Quran, once God has shaped a human, He breathes some of His own Spirit into her, whereupon she becomes worthy of compliance by all the controlling forces of nature (15:29, 32:9, 38:72). Thus the spirit within us is a part of God’s own Spirit that He has embedded in every human. Apparently, this represents our unique faculty of conceptual thinking, which is human’s outstanding endowment by God (2:30-33, 33:72, 35:39, 55:3-4). For a related study, please see The spirit-bearing man who gave Mary a pure son was a real, mortal man. Another form of spirit the Quran specifically describes, with the metaphor Gabriel, is the natural Force of Inspiration, which stays dormant inside us all, in our minds, and becomes operational during our deep contemplation. See Meaning of Gabriel.
We often hear about punishment of the grave. What does the Quran say about it?
The Quran seems to be very clear that ‘grave’ (kabar) – which is a stage between ‘death’ and ‘resurrection of the dead’ – represents a state of complete disintegration (‘dust and bones’; 13:5, 17:49-51, 27:67-68, 34:7, 36:51, 37:16-18, 50:3-4, 56:47-56, 79:6-12, 7:25, 10:34, 36:78-79, 71:17-18, 80:21-22, 75:3-4). Thus, in the Quran, there is no such concept as a punishment of the grave, or azab-e-qabr. This concept is found primarily, with all its details, in Islamic secondary sources. Conviction before trial, however, goes against justice and God is the most Just. In effect, this would render the Day of Judgment meaningless. Belief in a soul that ‘dwells’ somewhere in some form during the stage of grave and suffers or rejoices according to its previous actions, is pagan and extra-Quranic.
Then how do you understand verses like 3:169 that say that those who are killed in the way of God are not dead?
These verses ask people to consider those who died in God’s cause as “alive, who are having provision from their Sustainer” (3:169, 2:154, 22:58). To stay consistent with all the related verses, we need to grasp the underlying messages here in a pure figurative sense, and the provisions and rewards promised – as future stuffs (3:170, 4:69). These martyrs are like living seeds of truth, which, once ‘buried’, continue living with heavenly nourishment (3:169), thereby incessantly growing new, fruitful trees throughout the generations. As they have thus attained immortality through their sacrifice by creating a whole fountain of LIFE (8:24), they should be reckoned as alive.
Some people claim that there is reincarnation in the Quran. What do you think?
Reincarnation, also known as rebirth or transmigration, is mainly an ancient Indian concept of ‘on-going samsara cycle of death and rebirth’ of a soul in another human or nonhuman physical body on Earth – unless one gains spiritual insight that ends this cycle leading to liberation. This is different from the concept of resurrection, which, on the other hand, is a person’s coming back to life in a higher level of existence that belongs to a reality of unknown dimensions. Some people incorrectly claim that reincarnation is a Quranic concept as they quote 3:145, 4:56, 37:60-61 and 56:60-62 to back their claim3. The related verses throughout the Quran, however, essentially promote the concept of resurrection rather than reincarnation4 (56:60-62, 50:21-22, 14:48; also 2:28, 23:99-100, 28:77, 30:19, 40:11; cf. 21:104, 25:22, 39:37, 50:44, 69:16, 70:9). In fact, resurrection of the dead is one of the most important topics of the Quran.
So, are there direct messages in the Quran that reject reincarnation?
Yes. ● The Quran dismisses reincarnation with the assertion that an impenetrable barrier or barzakh immediately comes in place after the death of a human, which prevents the ‘self’ from returning to Earth (23:99-100). ● The idea of earth-bound rebirth contradicts resurrection that will occur in a new, replacement universe (14:48). ● The belief in karma from previous births also contradicts the Quranic position that every human being is apportioned in this life a worldly share, which is entirely dependent on divine will and wisdom, and not on one’s actions in previous births (28:77). ● Reincarnation, with its ‘on-going samsara cycle of death and rebirth’, is inconsistent with the Quran’s confirmation of “two deaths and two lives” (40:11, 2:28, 30:19).
You mentioned 40:11, which speaks about two dead states and two life-giving events that every person is supposed to go through. Could you please explain this?
Here, in my opinion, the first dead state refers to the pre-life condition when the original constituents of a living human, such as numerous inorganic and organic particles, remained scattered in nature through billions of years of evolution. And the second dead state refers to the disintegrated, lifeless condition after death. Then the two life-giving events are a person’s emergence to this worldly life and then her resurrection to the next life in a higher plane of existence. For more reflections on 40:11 and the related verses5, see Note 5.
As mind exists through the brain, it is destroyed when the brain, along with the body, is disintegrated in the grave. Then how does the Quran respond to the sceptics’ claim that resurrection of the dead is impossible and illogical?
While likening resurrection of the dead with the vivification of the lifeless Earth, the Quran asks people to contemplate the origin and evolution of their own lives as well as those of all the life forms and thus to appreciate that the ever-Living Divine, the Giver of life, who has initiated and evolved life out of non-living is certainly able as easily to bring dead to life (22:5-6, 41:39; see Note 3 of Earth, the great womb of evolving life). It further asks to observe that there is such a tremendous variety of wonderful creations and untold marvels in the multidimensional cosmic spheres (37:11, 74:31, 48:4, 48:7) that man’s resurrection, just like his ‘first creation’ from dead material (23:12-16), is as nothing when compared with the immense complexity of the creation of the whole multiverse (34:9). As an example and evidence of God’s ability to resurrect the dead, the Quran refers to kindling of fire, which reminds us about the storage of solar energy through green plant (photosynthesis) and its rebirth into activated life-forces and flames (36:80). By citing this daily experience of ignition, the Quran negates the materialistic argument about the illogicality of resurrection (36:77-79) and infers that the almighty all-knowing God – who has launched the entire Universe out of nothing simply through a single creative impulse of ‘kun fayakoon’ (36:81-82) – is as easily able to preserve all the life-forces in order to re-create them in a similar fashion as kindling of fire (36:80-83). Elsewhere, the continuing context of 56:61-62 asks us to ponder the FIRST CREATION – including life’s transformation from the non-living, as well as the wonders of its numerous aspects like seeds, crops, water, fire and tree (56:58-74) – and to consider it as a proof of God’s ability to bring the dead back to life in the NEXT CREATION. Please note that the issue of resurrection specifically recurs in 56:73, where, once again, fire is described as a REMINDER of this divine power to raise the dead. See Every kindling of fire is a reminder.
To me, the above arguments are quite rational. But is there any discernible evidence that can fully convince us?
Since the Hereafter is an area of al-ghayb – the Unknown Realm that is beyond the reach of our mortal perception and observation – we may not have been allowed access to any discernible evidence for it. Also, since the scientific methodology strictly covers only the observable world, science doesn’t discuss the Hereafter. Yet, despite the absence of scientific evidence, we have enough philosophical arguments that promote the discussion6. As Carl Sagan said, “Absence of evidence is not evidence of absence”.
Related articles:
Can a just and merciful God allow evil and suffering?
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Note 1
A belief in the hereafter makes sense. When we believe that death is the end and that this worldly life is all that exists and matters, we intellectually fail to grasp the bigger picture (akhirat). Then, instead of appreciating the creation as a masterpiece by a mastermind who is wise and just, we misperceive our existence as a byproduct of blind nature or probably as a pretty mindless exercise of mere play by a deity who is unwise and unjust. Thus there are more and wilder assumptions in the “we just happened to happen to exist” theory than the other, which is that we are created with purpose and intent. Such intricate creation perchance is not designed to be reduced to dust forever more. The quantum theory, though probably still in its infant stage, has revolutionized modern science and our entire worldview. It is saying that every wave and every vibration ever created is preserved, somewhere and somehow, and is never lost. It is talking about endless universes beyond our Universe. Imagine if the body receives consciousness from a domain underlying this word, in the same way that a cable box receives satellite signals, then of course consciousness does not end at the death of the physical vehicle. In his “A New Model of the Universe”, P.D. Ouspensky writes, “And the greatest mystery and the greatest miracle was that the thought became possible that death may not exist, that those who have gone may not have vanished altogether, but exist somewhere and somehow, and that perhaps I may see them again. I have become so accustomed to think “scientifically” that I am afraid even to imagine that there may be something else beyond the outer covering of life.” In Rabindranath Tagore’s words, “Death is not extinguishing the light; it is only putting out the lamp because the dawn has come.”
Note 2
A person’s self (nafs), popularly known as soul, can be conceived as a highly organized form of energy with complex information: It is God that takes the selves at death and, those that die not, during their sleep; He keeps that for which He has ordained death and the rest He sends back for a term appointed. Most surely in this there are messages for a people who reflect. 39:42. Elsewhere the Quran describes this complex information as something that grave cannot destroy as it remains preserved in the divine database even after death: “What! When we are dead and have become dust (shall we be brought back)? That would be a return far.”/ We know indeed what the Earth takes away of them, and with Us is a record preserving. 50:3-4
Note 3
Some people erroneously claim that reincarnation is a Quranic concept as they quote 3:145, 4:56, 37:60-61 and 56:60-62 to back their claim. In fact, none of these verses really supports reincarnation. For example: ● 3:145 declares that God will reward according to a person’s desired course of action. It is difficult to see how this is about reincarnation. ● 4:56 states that the fire-dwellers’ ‘cooked skins’ will be constantly replaced with other skins. But, because this is about replacement of skins, not bodies, we cannot interpret it as rebirth. Also the said purpose is “so that they may taste the retribution”, which is totally different from the purpose of reincarnation. ● 37:60-61 simply advises that, for a good end (‘the greatest triumph’), all ‘workers’ should endeavour. However, it doesn’t say that this applies to those who are sent to Earth for rebirth. ● 56:60-62 is only a reminder that God is able to transform humans into unknown forms, as He did in the case of the ‘first transformation’. But if we read the passage along with its related verses that mention ‘two deaths’ rather than multiple deaths, such as 40:11, 2:28 and 30:19, it seems to describe resurrection instead of reincarnation.
Note 4
The Quran essentially promotes the concept of resurrection rather than reincarnation (56:60-62, 50:21-22, 14:48; also 2:28, 23:99-100, 28:77, 30:19, 40:11; cf. 21:104, 25:22, 39:37, 50:44, 69:16, 70:9): ● We have predetermined death for you; yet We are not thereby hindered/ From changing your Forms and transforming you in Forms which you know not!/ And certainly you know already the first transformation. Why then do you not reflect? 56:60-62. ● The day the Earth is replaced with another Earth, as are the Heavens, and they will appear before God, the One, the Irresistible. 14:48; cf. 21:104, 25:22, 39:37, 50:44, 69:16, 70:9. ● And every self will come with a driver (primal urges) and a witness (conscious mind)./ (It will be said:) “You were heedless of this, so now We have removed your veil, and your sight is iron/sharp today!” 50:21-22. Question: Is the Quran talking about a physical/corporal resurrection, a spiritual resurrection of our soul, or a transformation of a human body into a more glorified heavenly body? Answer: Our understandings of the words ‘physical’, ‘corporal’ and ‘spiritual’ are based on our current space-time-related perceptions, which are reflections of this four-dimensional physical world. We do not know whether or how these perceptions fit in the infinite possibilities of parallel or other universes. Thus, for example, we do not know whether or how God’s ‘other worlds’ are ‘physical’ in our ‘this-worldly’ sense. We mere mortals cannot fathom the essence of God and the extent of His greatness. But when we even glimpse the multidimensional vastness of His creation – which points to His endless creative power – possibilities appear endless. Evidently, the realm of afterlife and its dimensions can only belong to a domain that is very different from the physical world we live in. Likewise, a human body in this world is a continuum of the ever-flowing series of material vehicles that carry the actual essence – i.e., the person’s self, popularly known as soul – which is an entity of the transcendental realm. It is difficult to say whether resurrection of the self will involve this same body or a completely different creation will be created anew, instead. To my understanding, the Quran is talking about resurrection of the self – i.e., a person’s coming back to life in a higher level of existence that belongs to a hidden reality of unknown dimensions.
Note 5
Let us read 40:11 along with the related verses: They will say, “Our Sustainer, twice You made us lifeless/dead, and twice You brought us to life, and now we confess our sins. So, is there to an exit any way?” 40:11. Here, the first dead state refers to the pre-life condition when the original constituents of a living human, such as numerous inorganic and organic particles, remained scattered in nature through billions of years of evolution. And the second dead state refers to the disintegrated, lifeless condition after death. Both conditions represent states of information, where the second state contains more information than the first, due to added information related to a person’s thoughts and actions in this life. This concept is in line with the Quran’s persistent declaration that life originates from death, and vice versa (3:27, 6:95-96, 10:24, 10:31, 16:65, 22:5-6, 22:73, 30:11, 30:19, 30:20, 30:24, 30:27, 43:10-12). Mark Twain’s quote sheds some light on these two dead states: “I do not fear death. I had been dead for billions and billions of years before I was born, and had not suffered the slightest inconvenience from it.” Then the phrase ‘and twice You brought us to life’ clearly refers to the two life-giving events: first, a person’s emergence to this worldly life; and then her resurrection to next life in a higher plane of existence. The following verses further clarify 40:11: ● How can you reject God when you were dead and He brought you to life, then He will make you die, then He will bring you to life, whereupon unto Him you will be brought back. 2:28. ● It is He who brings out/releases the living from the dead, and brings out/releases the dead from the living, and who gives life to the Earth after it is dead: and thus shall you be brought out. 30:19. Note that the verb ‘brings out/releases’ (yukh’riju) in ‘brings out the living from the dead’ implies that ‘the living’ exists as ‘locked’ in ‘the dead’ as a state of information. The message in 39:68 is similar to 40:11, both speaking about two dead states and two life-giving events that every person is supposed to go through. In 39:68, the TWO LIFE-GIVING EVENTS are: 1. Following the first dead state, a person’s emergence to this worldly life (And in the shape/form is breathed), which is followed by the second dead state (then whoever in the Heavens and the Earth falls dead). 2. And then her resurrection to the next life in a higher plane of existence.
Note 6
The awareness of oneness, La ilaha illa Allah, can also be read as “There are no isolated parts; only the Whole”. The materialistic culture teaches us to value the individual, the part, above all else. In contrast, a deeper understanding will teach us to find our proper, balanced place within the Wholeness of things – to live consciously from oneness and interconnection. When the scriptures warn us about the dangers of the temporal, they do so in the hope that we will turn our attention from the temporal to The Transcendent. It is because the ultimate manifestation of The Reality dwells in the Whole of the Transcendent, where all temporal successions are interconnected. Once we have seen The Transcendent we will see Its coherent goodness extending throughout the temporal. Our mind will acquire the ethos that “This is also for the good” (Gam tzu l’tovah in Hebrew), as the great sage Nachum used to say. And once we have thus seen the pure goodness of The Transcendent, we will cease being disruptive in the temporal. At last we will have gained the capacity to review, from a wider perspective, those aspects of the temporal which had previously either scared or misled us. With this added insight, we will genuinely appreciate our existence as a gift. Also see Can a just and merciful God allow evil and suffering?
Lamp of Islam 