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 is pertinent to note that here Allah is referred to as “Lord of the Worlds”. This attribute of Allah means that every creation needs nourishment and provision and that only Allah can provide this. This also highlights the Islamic belief that Allah is the Cherisher and Sustainer of the Worlds, that He is not the deity of any particular race, nationality or tribe as was the belief of polytheists and even of Banū Isrā’īl, though they were supposed to be monotheists.
References
ʿĀlam: 2: 47; 3: 97; 7: 121; 28: 30; 32: 2.
Allah [
The Personal Name
The word Allah is used with the highest frequency in the Qur’ān. It is the personal name of the Creator of the Universe. The root of this word is ALH and by adding al it becomes Allah – a proper noun. However, there is another opinion, which according to Al-Qāmūs is the correct one, is that Allah is a non-derivated noun.
Words that derive from this Arabic root have the following meanings, which illustrate some of the attributes of Allah.
Meanings
The word Allah has five meanings. These were discussed by Sayyid Mawdūdī extensively and also mentioned in Mufradāt by Imām al-Rāghib al-Iṣfahānī.
A.To be bewildered or perplexed
No one is able to perceive and comprehend the exact nature of Allah. The human mind has always remained astonished and bewildered about Him. The Holy Qur’ān says:
There is nothing whatever like unto Him, and He is the One Who hears and sees (all things).
(al-Shūrā 42: 11)
In order to know Allah, the Prophet (peace be upon him) advised us to “reflect on the creation of Allah and not to think about His personality”.
(Ibn ʿĀbbās, al-Targhīb wa al-Tarhīb)
B.To get satisfaction or to find comfort from someone’s company or by seeking his protection
It is only when a person establishes a true relationship with Allah that he attains satisfaction and contentment.
Those who believe and whose hearts find satisfaction in the remembrance of Allah: for without doubt in the remembrance of Allah do hearts find satisfaction.
(al-Raʿd 13: 28)
C.To have intense attachment and love for somebody or something
All creatures love their creator. Being the Supreme Creator, Allah infuses the feeling of affection and love among His creation. In the Qur’ān Allah says:
But those of faith are overflowing in their love for Allah.
(al-Baqarah 2: 165)
D.To be hidden or to remain concealed
It is obvious that Allah cannot be seen or perceived by anyone:
No vision can grasp Him. But His grasp is over all vision: He is above all comprehension.
(al-Anʿām 6: 103)
Although we cannot perceive Allah, as mentioned above, Allah is very close to us. Allah says:
For We are nearer to him than (his) jugular vein. (Qāf 50: 16)
E.To worship someone
The person who deserves to be worshipped should be the One who can fulfil the needs of the worshipper and give him satisfaction. It is only Allah who provides all the necessary provisions for all His creatures to survive, and He is the One who fulfils their needs and gives them satisfaction. Thus, He is the One who should be worshipped.
All these meanings have
