repeated in several verses of the Qur’ān. For example: “To every people is a term appointed: when their term is reached, not an hour can they cause to delay, nor (an hour) can they advance (it in anticipation)” (al-Aʿrāf 7: 34). (See also Yūnus 10: 49 and al-Naḥl 16: 61.) The same is true of an individual: “But to no soul does Allah grant respite when the time appointed (for it) has come; and Allah is well acquainted with (all) that you do” (al-Munāfiqūn 63: 11). The fate of this universe is the same: “We have not created heavens and the earth and all between them but for just ends…” (al-Aḥqāf 46: 3). Although death will overtake everything, it is not the end. There will be resurrection and accountability and the life in the Hereafter will be eternal.
The word Ajal is also used in the Qur’ān in its ordinary meaning: for example in contracts or other legal issues when time is appointed for the performance of certain acts (al-Baqarah 2: 282; al-Qaṣaṣ 28: 28).
Synonyms
al-ʿAṣr means era, time, period, epoch. As it signifies the speed with which time passes its better translation is ‘fleeting time’. It usually refers to the time that has passed. Unlike al-Dahr which also means time, epoch, age, and refers to destiny and fate.
Sūrah al-ʿAṣr indicates that man should pay heed to quickly passing time and try to save himself from the loss in the Hereafter. One should take the short span of life to do good deeds and enjoin truth and patience. (al-ʿAṣr 103: 1–3).
Whereas the pagan Arabs deified “al-Dahr” and used to say: “What is there but our life in this world? We shall die and we live, and nothing but Time can destroy us.” (al-Jāthīyah 45: 24), the Prophet (peace be upon him) advised them not to abuse al-Dahr (Time) as Allah Himself is Time.
References
Ajal: 7: 34; 11: 3; 14: 44; 29: 5; 71: 4. al-ʿAṣr: 103: 1. al-Dahr: 45: 24 and 26: 1.
See also Mawt
Ākhirah [
Meaning
The word Ākhirah is derived from Ākhir which means last, ultimate, end and close. Its opposite is Awwal which means first and foremost. The two blessed names of Allah are Al-Awwal and al-Ākhir. They indicate that Allah is eternal with no beginning and no end – as stated in the Book of Revelation: “I am the Alpha and the Omega, says the Lord God Almighty, who is, who was, and who is to come” (Revelation 1: 8).
Often al-Ākhirah is used as the opposite of Dunyā, meaning this world in which we live, Ākhirah will come later hence it is called the Hereafter. Sometimes al-Ākhirah 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
