What Happens After Death Islam? (Solved)

Islam teaches that there is life after death, and this is known as Akhirah. In Islam, it is Allah who decides when a person dies and most Muslims believe that when they die, they will stay in their graves until Yawm al-din, the Day of Judgement.


What happens to the soul when someone dies in Islam?

After death, most Muslims believe that the soul will enter Barzakh, a state of waiting, until the Day of Judgement. When a person dies, their soul is taken by Azra’il, the Angel of Death. If the questions are not answered correctly, the soul is tormented by angels, known as punishment of the grave.

What is the process when someone dies in Islam?

Burial rituals should normally take place as soon as possible and include: Collective bathing of the dead body, except in extraordinary circumstances, as in the battle of Uhud. Enshrouding the dead body in a white cotton or linen cloth. Funeral prayer ( صلاة الجنازة ). Burial of the dead body in a grave.

Will I meet my mother after death in Islam?

Will we meet our parents after death in Islam? No. We will not meet our parents after death in Islam, or Christianity, or Judaism, or anything else. There are no gods (whatever their name or names might be).

Who goes straight to Jannah?

Martyrdom. Many Muslims believe that those who give up their lives while defending Islam or because they have refused to deny their faith become martyrs. Such people, it is believed, will go straight to Jannah.

What are the 3 questions asked in the grave?

Nakir and Munkar prop the deceased soul upright in the grave and ask three questions:

  • Who is your Lord?
  • What is your religion?
  • Who is your prophet?

What is the DUA when someone dies in Islam?

Inna lillahi wa inna ilayhi raji’un (Arabic: إِنَّا لِلَّٰهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ, ʾinnā li-llāhi wa-ʾinna ʾilayhi rājiʿūna), also known as Istirja (Arabic: ٱسْتِرْجَاع, ʾIstirjāʿ), is a Quranic command for Muslims, mentioned in the second surah of the Quran, and meaning “Verily we belong to God and verily to

Why is 40 days after death?

The 40 days is an opportunity for judgment before God. It’s believed in Eastern Orthodox religions that the soul completes many obstacles known as the aerial toll houses. The soul passes through the aerial realm, which is home to evil spirits. At the end of the 40 days, the soul finds its place in the afterlife.

Can a woman visit the grave in Islam?

“No religious scripture bars women from visiting graves. There is no authentic version Islam, according to her, that proves women are not allowed to visit graveyards. “Yes, Prophet Muhammad had earlier forbidden women from visiting graves because attachment to the dead was widespread those days.

Do souls meet in barzakh?

The term Barzakh indicates that the deceased and the living are entirely separated and can not interact with each other. Otherwise Barzakh refers to the whole period between the Day of Resurrection and death and is used synonymously for “grave”..

Will we meet the prophet in Jannah?

Yes absolutely you will be able to see, meet prophet Muhammad (pbuh) rather not only our beloved prophet but all the prophet since prophet Adam (pbuh). In jannah no one will be discriminated whether you belong to lower level of Jannah or Jannat ul firdaus.

Can we see our parents in Jannah?

Yes Inshallah, if your parents and siblings have earned Jannah. Allaah has said that He will judge with perfect justice. He will also remove any lingering resentment or sorrow over those who did not earn paradise that we have loved.

Do you meet your loved ones in Jannah?

You will meet all your friends and lovers in Jannah if you all won Jannah.

What should I do to enter Jannah?

There are many verses and hadith about the characteristic and quality of a person that will be allowed to enter Jannah:

  1. The Righteous Will Enter Jannah.
  2. Do Not Associate Partners, Give Charity, Keep Good Relations.
  3. Become A Erudite (Seeker of Knowledge)
  4. Visiting The Sick.

What are the 8 gates of Jannah?

Gates of Jannah: Baab Ar-Rayyaan: For those who fasting (siyam). Baab Al-Hajj: For Muslims who participated in the Hajj (annual pilgrimage to Mecca) Baab Al-Kaazimeen Al-Ghaiz Wal Aafina Anin Naas: For those who controlled or withheld anger and practiced forgiving others. Baab Al-Iman: For those who had sincere faith.

Islamic view of death – Wikipedia

Death in Islam signifies the end of one’s earthly existence and the beginning of another’s eternity. Death is viewed as the separation of the soul from the body and the soul’s transit from this world to the hereafter by many religious traditions. Islamic tradition delves deeply into topics such as what happens before, during, and after death, yet the specifics of what happens are unclear, and various schools of thought may arrive at different conclusions. There is, however, a thread of consistency running through all of these notions derived from the fundamental foundations found in the Quran and Islamic tales.

The souls of sinners are removed in the most painful manner possible, whilst the souls of the pious are handled with ease.

The virtuous believers respond appropriately and live in peace and comfort, but the sinners and unbelievers respond incorrectly and suffer the consequences.

Suicide, euthanasia, and unjust murder are all regarded serious crimes in Islam and are not permitted as methods of death in any circumstance.

After death, the souls of the dead are placed in an intermediate condition until the great resurrection occurs.


Death is not regarded as the end of life, but rather as the continuation of existence in a different form, as in Buddhism. According to Islamic theology, God has created this worldly existence as a test and a preparation ground for the hereafter, and with death, God has brought this worldly life to a close. Consequently, every individual has only one opportunity to prepare for the world to follow, in which God will revive and judge each individual, awarding them rewards or punishing them according to their conduct.

  1. God predetermines the hour of a person’s death, according to Islamic theology, and only God knows the precise moment a person will die.
  2. As a result, individuals who are close to a dying person push him to say these things out loud.
  3. In general, death is viewed as a completely natural process.
  4. In the Islamic culture, death is accepted as a necessary component of the plan.
  5. This is now made clear in the context of contemporary Islamic times.

True believers and the pious, according to popular belief, will embrace death when it comes their way when the time comes. Many contemporary writers, in particular, maintain that death is only a transitory step and do not subscribe to the conventional image of death as painful or frightening.

Period between death and Resurrection

Islam takes a variety of perspectives on the subject of the deceased’s last resting place. Human beings are viewed as a union of body and soul, with spirit existing as an independent entity distinct from the body, according to the widespread Semitic viewpoint. The Quran itself alludes to toruh, which was later used to denote a human’s eternal self, rather than to the soul, but exclusively to tonafs (the immortal self). The majority of Muslims, particularly those inspired by Neo-Platonism, Mutazila, traditional Islamic theology, Shi’a, and Sufis, regardedruhas as material unconnected to the eternal spirit of humans.

  • Others, such Muhammad ibn Zakariya al-Razi, have even stated that the soul goes through transformations influenced by its former existence and may even transform into a demon (Div) if the individual dies while under the influence of alcohol or drugs.
  • Certain persons such as martyrs are mentioned as being alive and not dead in 2:154; nevertheless, in 71:25, it is said that some are already in hell as a result of their actions.
  • Other than that, the Barzakh refers to the entire era from the Day of Resurrection till death, and it is often used as a synonym for “grave.” Others believe that barzakh is an universe that divides and connects the realms of the dead and the realms of the living at the same time.
  • Visiting the graves of holy figures or prophets is also a frequent practice among Muslims, and is referred to asZiyarat (visiting the grave).
  • According to hadith, only the jinn and humans may hear the dead, with the exception of the jinn.
  • Ghazali, Ibn Qayyim, and Suyuti, among other Muslim scholars, wrote in greater depth on the lives of spirits.
  • Depending on their actions and decisions throughout their worldly lives, each spirit will have a different afterlife experience.
  • Good spirits are not bound by any rules.
  • The upper planes are regarded to be wider than the lower planes, with the lowest plane thought to be the narrowest of the three.

Spiritual space is not considered to be spatial, but rather to be a reflection of the ability of the spirit. The more the purity of the spirit, the greater its ability to communicate with other spirits and, as a result, the greater the degree of freedom it achieves.

Meeting angels and devils

The deceased are examined by two angels, Munkar and Nakir, who have been chosen by God to question the living in order to determine their level of faith after their burial. The virtuous believers respond appropriately and live in peace and comfort, but the sinners and unbelievers respond incorrectly and suffer the consequences. As described in The Precious Pearl, the curtain (Barzakh) that separates the living from the world of symbols (Malakut) is lifted at the very least after a person’s bodily death, but it can be lifted much earlier for a spiritual person.

Before the soul completely departs the body, devils (shayn) sent by Iblis (Satan) persuade the deceased to abandon Islam and become an unbeliever, for example, by disguising themselves as a beloved one from heaven and convincing the deceased that Islam is not the true religion, as described in the Quran.

  • The fate of the dying after they have left the body is determined by whether or not they are believers or nonbelievers in God.
  • Whenever a virtuous believer dies, bright-faced angels from heaven descend, bringing exquisite scent and a shroud with them.
  • The soul is then withdrawn with the same ease with which water is drawn from the pitcher.
  • He is successful in answering the questions and is rewarded with celestial prizes as a result of his efforts.
  • After then, they tell the soul to come out and face the wrath of the Almighty.
  • After then, the angels of death begin beating the soul and extracting it from the body in the most agonizing manner possible.
  • The sinner’s soul is next wrapped in a filthy garment that creates a foul odor, and the process is repeated.

Other angels stop to enquire about this evil soul as they go.

The angels then make their way to the upper heaven, but the doors to that realm are closed against the evil soul.

In a region calledSijjin, which is claimed to be located in the lowest level of the earth, the souls of sinners and disbelievers are held and punished, according to Islamic belief (traditionally hell, before the Day of resurrection orunderworld).

The souls of the virtuous believers, on the other hand, are held in a location known as Illiyin.

It is said that Illiyin is located in the highest heaven, according to certain accounts.

As legend has it, the martyrs – those who die in the service of God – always avoid Barzakh and the trial of the deathangels, and instead go directly to heaven.

In the Quran

The problem of dying is addressed in numerous places throughout the Quran. Death is an unavoidable fact of life. No matter how hard individuals strive to avoid death, it will eventually catch up with them (Q50:19). Another challenge from the Quran is directed at those who reject the existence of a resurrection and afterlife and, as a result, defy God by asking, “Why do these people not put back the soul that has reached the throat (of the dying person) and is ready to exit the body?” (56:83–84).

“Every soul must taste death, and only on the Day of Judgment will you be paid your full reward,” says the Quran, which is probably the most commonly referenced verse concerning death.

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Other passages that are relevant to this topic include: “He (Allah) is the one who created death and life in order for Him to test you in order to determine who of you is superior in actions.


Suicide is considered one of the biggest sins in Islam, as it is in other Abrahamic religions, and is considered to be damaging to one’s spiritual development. The Islamic viewpoint is that God has given us the gift of life and death. The total ban is declared in Surah 4:29 of the Quran, which reads as follows: “Please do not take your own lives. Allah is, without a doubt, Most Merciful to you.” Life is holy and a gift from God; and it is only God, not human humans, who has the authority to take it away from us.

It is not recommended to commit suicide in order to rescue oneself from misery.

Instead, it is preferable to say: “Oh, Allah, thank you very much!

The unjust killing of any human being is considered to be one of the most grievous and cardinal offenses in Islamic tradition.


Cremation is strictly prohibited in Islam. Similarly, Surah 5:32 states that “if anybody saves a life, it would be as if he saved the life of all humanity.” Also problematic are issues like as the artificial nourishment and hydration of the sick as well as organ transplantation, which are all based on the fact that Islam lacks an established clergy and an univocal set of doctrinal living authority.


The term khirah (Arabic: ) refers to the afterlife in Islam, and it means “afterlife.” It is mentioned several times in the Quranic chapters that deal with the Last Judgment, which is a crucial aspect of Islamic eschatological thought. In traditional Muslim thought, it is believed to be one of the six fundamental beliefs. According to Islamic teachings, God will perform the role of the judge, assessing the acts of each individual in the last judgment. If a person’s khirah (afterlife) is in Jahannam (Hell) orJannah (Heaven), he or she will be judged according to the relative importance of their good and evil acts in contrast to one another.

See also

  • Islamic eschatology, Islamic burial, and Punishment of the Grave are all topics covered in this course.


  1. Amila Buturovic and Amila Buturovic (2016). Retrieved on November 7, 2016, from Routledge’s Carved in Stone, Etched in Memory (p. 34). ISBN 978-1-317-16957-4. Muhammad Shafi Usmani’s Maariful Quran is available online. The English translation is by Maulana Ahmed Khalil Aziz and appears in Vol. 8 at page 534. (Sura 67, verse 2). Stephen Burge Angels in Islam: Jalal al-Din al-al-Haba’ik Suyuti’s fi akhbar al-mala’ik by Jalal al-Din al-al-Haba’ik Suyuti’s fi akhbar al-mala’ik 2015
  2. Arshad Khan
  3. Routledge 2015ISBN978-1-136-50473-0p. 89
  4. ISBN978-1-136-50473-0 Understanding the Roots of the Conflict Between Islam, Muslims, and the United States. Page 151 of Algora Publishing’s 2003 book, ISBN 978-0-875-86243-9
  5. AbLester, D (2006). In “Suicide and Islam,” the Archives of Suicide Research published a paper that was 77–97 pages in length. Cite this document as: 10.1080/13811110500318489.PMID16287698.S2CID35754641
  6. AbcdeLeaman, Oliver, ed. (2006). “Death.” The Qur’an: An Encyclopedia, Routledge, pp. 177–8, ISBN 978-0-415-32639-1
  7. AbOliver Leaman, ed., The Qur’an: An Encyclopedia, Routledge, pp. 177–8, ISBN 978-0-415-32639-1
  8. (2006). “Al-akhira”. ISBN 978-0-415-32639-1. The Qur’an: An Encyclopedia. Routledge. ISBN 978-0-415-32639-1. Death. Encyclopedia of Islam, edited by Juan E. Campo, (2009). Facts on File, p. 185, ISBN 978-0-8160-5454-1
  9. Buturovic, Amila, p. 185, ISBN 978-0-8160-5454-1
  10. (3 March 2016). Colin Turner’s Carved in Stone, Etched in Memory: Death, Tombstones, and Commemoration in Bosnian Islam Since 1500, p. 35, ISBN 9781317169574
  11. Carved in Stone, Etched in Memory: Death, Tombstones, and Commemoration in Bosnian Islam Since C.1500, p. 35, ISBN 9781317169574 Page 125 of Islam: The Fundamentals (Routledge 2011ISBN 978-1-136-80963-7)
  12. Patrick Hughes and Thomas Patrick Hughes The Dictionary of IslamAsian Educational Services 1995ISBN978-8-120-60672-2page 79
  13. Jane I. Smith and Yvonne Yazbeck HaddadIslamic Understanding of Death and ResurrectionState University of New York Press 1981ISBN9780873955072p. 113
  14. Jane I. Smith and Yvonne Yazbeck HaddadIslamic Understanding of Death and ResurrectionState University of New York Press 1981ISBN978-8-120-60672-2page 18
  15. Jane I (2018). The Middle Ages as shown by 50 objects. Publisher: CambridgeUniversity Press (Cambridge, England
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  18. Ashiq Ilahi Bulandshahri is a poet from the Indian state of Uttar Pradesh (1994). What Happens After Death, p. 2
  19. What Happens After Death, p. 3
  20. Christian Lange’s Paradise and Hell in Islamic Traditions is a fascinating read. ISBN 978-0-521-50637-3p. 122
  21. Cambridge University Press, 2015ISBN978-0-521-50637-3p. Werner Diem and Marco Schöller are two of the most talented musicians in the world. In Islam, epitaphs serve as messages for both the living and the dead. 116
  22. “The soul of the deceased does not return to his family or his house – Islam QuestionAnswer”
  23. “Animals hear the voices of those tormented in graves – Islamweb – Fatwas”
  24. Idleman SMith (Jane Idleman) Yvonne Yazbeck Haddad is a woman who was born in the city of Yvonne Yazbeck. Insights on the Islamic Concept of Death and Resurrection P. 117-125 in State University of New York Press Albany 1981 (ISBN 0-87395-506-4)
  25. Abc Matt Stefon is the editor (2010). Beliefs and practices associated with Islam. S. A. Nigosian, S. A. Nigosian, S. A. Nigosian, S. A. Nigosian, S. A. Nigosian, S. A. Nigosian, S. A. Nigosian, S. A. Nigosian, S. A. Nigosian, S. A. Nigosian, S. A. Nigosian, S. A. Nigosian, S. A. Nigosian, S. A. Nigosian, S (2004). Islam: Its Teachings, Practices, and Teachings of the Prophet Muhammad In: Indiana University Press (Indianapolis, IN), pp.123–4.ISBN0-253-21627-3
  26. Sara Kuehn is a writer and artist living in New York City. Stefan Leder is a German actor and director. Hans-Peter Pökel (Hans-Peter Pökel) The Intermediate Worlds of Angels Islamic Representations of Celestial Beings in Transcultural Contexts Islamic Representations of Celestial Beings Beiruter Texte und Studien 114 2019 isbn ISBN 978-3-95650-623-9 p. 318
  27. Ashiq Ilahi Bulandshahri, p. 318
  28. Beiruter Texte und Studien 114 2019 ISBN 978-3-95650-623-9 (1994). What Happens After a Person Dies. Ashiq Ilahi Bulandshahri’s book, New Delhi: Adam PublishersDistributors, pp. 9–10
  29. (1994). What Happens After a Person Dies. abMaariful Quran (exegesis of the Quran) by Muhammad Shafi Usmani. Karachi. Chapter 83
  30. Christian LangeParadise and Hell in Islamic Traditions. New Delhi: Adam PublishersDistributors. pp.11–12
  31. AbMaariful Quran (exegesis of the Quran) by Muhammad Shafi Usmani.Karachi. Chapter 83
  32. Pages 123-124 of the Cambridge University Press 2015 edition of the Encyclopedia of Islam. ISBN 978-0-521-50637-3
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  39. Razzak, Rab (December 1, 2016). Education for Palliative Care Clinicians on How Islam Influences End-of-Life Care” is the title of this article. J Pain Symptom Manage.52(6): 771–774.doi:10.1016/j.jpainsymman.2016.05.034.ISSN0885-3924.OCLC6905061183.PMID27810572. J Pain Symptom Manage.52(6): 771–774.doi:10.1016/j.jpainsymman.2016.05.034.ISSN0885-3924.OCLC6905061183. Death is discussed in the Encyclopedia of Islam, p. 641.ISBN9781438126968
  40. Death is discussed in the Maariful Quran, p. 642.ISBN9781438126968
  41. Death is discussed in the Encyclopedia of Islam, p. 642.ISBN9781438126968
  42. Death is discussed in the Encyclopedia of Islam, p. 642.ISBN9781438

What Will Happen After Death According to Islam

When we think about death, it might be a terrible notion, but it is not anything to be afraid of. As soon as you genuinely comprehend death, you will no longer need to be afraid of it. When we are able to comprehend that Allah (SWT) has created this Dunya (Arabic for the transitory world) as a test for the believers and that this is not our true home, we will be able to find true serenity in our hearts. You may believe that death is terrifying, but this Dunya is far more terrifying. The fact of this Dunya is that we often rationalize away our poor behavior and disregard of Allah (SWT) by citing our worldly commitments as justification.

  1. Following the death of a person, according to Islamic tradition, the following occurs.
  2. In order to reclaim the soul from the person, Allah (SWT) sent his angel Azreal, also known as “the angel of death.” After Allah (SWT) has directed Azreal (AS) to remove your soul, you are proclaimed dead in the world of the Dunya, and your body is returned to you.
  3. Following this, and numerous prayers, your body is buried six feet deep, completely alone and unaccompanied.
  4. They have been tasked with testing the faith of those who have passed away within their tombs.
  5. “And what is your religious belief?” You will be determined to either rest in peace until the day of judgment or be severely tormented by the angels until Allah (SWT) deems otherwise, which will be until the day of resurrection.
  6. This stage can be readily interpreted as a period of waiting until the day of judgment, as well as a period of separation between the living and the hereafter.
  7. ” No!
  8. The stage of Barzakh is a world that is comparable to this world, yet it is distinct from it as well.
  9. It is likely that individuals will have a difficult time during this stage if they have committed many faults or are kafirs (disbelievers).

It will be the day of resurrection when Allah (SWT) decrees that this stage be completed and all of Allah’s (SWT) creatures will be brought before him for judgment.

Day of Judgement (Qiyamah)

Our dear Prophet Muhammad (PBUH) has revealed to us the signs that will occur in preparation for the day of judgment, which will take place at an unknown time. There are a variety of subtle and significant indicators that the time has come to reach this point. Most people are familiar with the arrival of the Dajjal (False Messiah) and the return of the Prophet Isa (Jesus), but there will be others (AS). Muslims have spent their entire lives preparing for this day, which will last 50,000 years and will be remembered forever.

Everyone in creation will have to undergo the last test on the day of resurrection before they can be assured of their final place for eternity, which will either be hell or heaven.

Whether it is via good works or sins, Allah (SWT) will restore you to your previous condition of affairs.

Preparing for Death in Islam

Performing nice actions is the most effective strategy to ensure that your afterlife journey is as straightforward as possible. Several traditions state that when a person dies, his or her acts come to a stop, with the exception of three things: Sadaqah Jariyah (ongoing charity), helpful knowledge, or a virtuous descendant who prays for him or her. – Muslim (Muslims) In addition, preparing an Islamic willis a vital step in preparing for your departure from this world, because it serves as a clear indicator and witness to your decisions as well as your adherence to the Islamic standards.

Other ways to receive rewards after you have gone include donating to charity (Sadaqah Jariyah), giving a Qur’an as a present, and building a mosque in your honor.

How We Can Help

Islamic wills and continuing philanthropy of Sadaqah Jariyah are two areas in which Muslim Aid may assist you. Contact us now to find out more. Our services are intended to assist you in making your preparations as simple as possible while ensuring that your charitable contributions are sent to worthy charities, allowing you to perform several good actions. Donate today to Muslim Aid in order to benefit yourself and the rest of humanity.

Life After Death In Islam: The Concept And The 14 Stages Of Afterlife

In Islam, the term akhirah refers to the continuation of life after death. It is believed that Allah determines when an individual dies, and that the departed remains in the grave until the Day of Judgment, also known as Yawm al-din, which is the last day on which Allah assesses people according to the manner they spent their lives. On that day, the individual is raised from the tomb and brought before Allah, where they will be assessed for their acts and punished accordingly. The resurrection of the body is the term used to describe this idea.

  • There have been several extensive conversations regarding the process, and the schools of thought (there are three basic schools of thinking in Islam) have come to varying conclusions.
  • “Neither can a soul die unless with Allah’s permission,” according to the Quran.
  • In this place, there is no pain, disease, or misery, but people who commit wicked actions in their lives are admitted to Jahannam (hell) (Hell).
  • Muslims, on the other hand, believe that Allah is merciful and compassionate, and that not all negative actions or judgments are penalized.
  • ‘Of the good that they perform, nothing will be rejected of them; for Allah knows well those who do what is right,’ declares Allah in the Qur’an.

If they refuse to believe, neither their assets nor their (many) descendants will be of any use to them in their dispute with Allah; instead, they will be companions of the fire, destined to live therein eternally.” Quran 3:115-1:16 (verses 15-16)

Stages Of Life After Death In Islam

According to Islam, there are fourteen levels of existence after death. The following is a description of what they are:

1. Barzakh

Islam holds that after a person dies, their spirit enters a condition of waiting known as Barzakh, which continues until the Day of Judgment arrives. This is the phase of transition between the physical world and the afterlife. It serves as a barrier or a curtain between our world and the land of the dead, according to legend. Even if the person’s corpse is consumed by an animal or is burned to ashes, their existence in Barzakh has just just begun.

2. Blowing of the Trumpet

The angel Hazrat Israfel blows the Soor, or the trumpet, to signal the beginning of the apocalypse. Using his instrument, he raises the dead to life and transports them to the gathering location.

3. Apocalypse or Qiyama

This is the ascension of the deceased and his or her journey to the location of the memorial service. Allah mentions qiyama in one of the Quranic passages, saying, “O people! Do not be afraid of your Lord! Because the convulsion of the Hour (of Judgment) will be a dreadful thing to witness! Everyone who is breastfeeding her baby will forget about her suckling-babe, and every pregnant woman will drop her load (unformed) on the Day you will witness it: “Thou shalt see humanity as if they were in a drunken riot, but they will not be intoxicated; and awful will be Allah’s Wrath.” (Al-Hajj, verses 1-2.)

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4. Resurrection after death

According to the Quran, the resurrection can take place in a variety of ways, depending on the circumstances. In this stage, the deceased are exhumed from their graves and brought before Allah to be judged for their acts, which is the last part of the process. Furthermore, the notion of resurrection after death is both corporeal and spiritual in nature, and it is not only conceivable but also extremely simple for Allah.

5. Gathering Place

The following stage is called collecting, and it is at this stage that all of the resurrected souls are gathered. The gathering place is the location where they are all gathered at the same time to do something. They are waiting for the Book of Deeds to be delivered to them. This stage is described both in the Quran and in the hadiths, and it is very important.

6. Receiving the Book of Deeds

As part of this process, a gathering of souls is called for in order to obtain the Book of Deeds. This book contains records of their good and bad actions, and the exact format of the record is unknown because it has not been addressed directly anywhere else in the record. At this point, the resurrected spirits have the opportunity to reflect on their actions throughout their lives.

7. Reckoning

Following the distribution of the book, they are all assessed on an equal basis and in accordance with their deeds. They are asked questions about their personal lives, and a decision is made based on the answers. The Quran says the following about this stage: “On that Day, every soul will be repaid for what it has earned; there will be no injustice on that Day, for Allah is Swift in keeping track of everything.” (Al-Mumin, chapter 17.)

8. Scale or Mizan

This is the stage at which the importance of the deeds is determined. People are saved when their good actions outweigh their evil deeds; conversely, if their good deeds outweigh their bad deeds, they are punished when their good deeds outweigh their bad deeds.

It is also stated that believers who are banished to Hell can be sent to heaven once they have completed their punishments in Hell.

9. River and Pool of Kawthar

Water from the River of Paradise pours into this pool, which is known as the Pool of Paradise. On the Day of Judgment, the water accumulates in this pool, and after the resurrected men have assembled, Prophet Hazrat Muhammad is granted possession of the pool of Kawthar. It is thought that whomever is the first to reach the pool would be appointed Prophet.

10. Sirat

This is the bridge that connects heaven and hell, and everyone is expected to cross it. It spans from hell to heaven and is built in accordance with a person’s good and bad conduct throughout their life. This bridge is said to be used by a variety of spirits who travel at different rates.

11. Intercession

During this phase, those who have done specific sins petition the scholars and prophets to seek Allah for forgiveness, while those who have committed no crimes petition to be elevated to a higher spiritual plane.

12. Purgatory

This location, also known as Araf, is the dividing line between heaven and hell. Allah has the final say on who gets to go to heaven and who gets to go to hell.

13. Hell

When the individual who has committed the most heinous crimes enters, he or she will be tormented and punished as a result of their actions. In Islam, it is referred to as Jahannam, and wicked spirits are punished in a variety of ways. The most widely mentioned kind of punishment in Jahannam, however, is that of being set ablaze in a fire.

14. Paradise

This is the area where the person who has done good actions will be welcomed and will enjoy a nice existence for the rest of their lives. There is no misery, no suffering, no extreme heat, and no cold in this area. In Islam, there are many stages of paradise, known as jannah. There are seven levels of heaven in Islam according to the teachings of the Prophet Muhammad (PBUH).

40 Days After Death In Islam

When a person dies in Islam, the family and friends gather after seven days to organize a memorial service of prayers and to carry out charitable and charitable-related activities in the deceased’s memory. The same thing happens after 40 days and one year from the date of the person’s death. They recite the Quran, give alms, and carry out as many good actions as they can in the deceased’s memory, according to tradition. Imams (the spiritual leader of an Islamic worship service) believe that after death, when a person’s soul is separated from the body, the soul continues to exist and pays visits to loved ones on the seventh and fortyth days following the person’s passing.

Al-Muid is the name of Allah, who gives souls back to life after death so that they may enter into eternity.

Life after death in Islam Hanafi

As per the Hanafi Fiqh (Hanafi school of Sunni Sect) tradition, when a person dies, their soul is carried away by Azrael, the angel of death. When two angels, Munkar and Nakir, arrive at the cemetery, they interrogate the deceased about the manner they lived their lives. A person’s heritable property is the only thing that remains of them once they have passed away. The Hanafi School recognizes for inheritance only those relatives who are linked to the dead through a male, which includes the deceased’s son’s son, the deceased’s daughter, and the deceased’s mother.

Muslims all around the globe are fascinated by the notion of life after death, which is essential and intricate in Islam.

Many concerns are raised, and the solutions are sought from the most credible sources of Islamic tradition – the holy Quran and the hadiths of the Prophet – in order to provide clarity. The way to the hereafter appears to be clearer and more definite with these two guiding lights.


Muslim believers in the hereafter are thought to be one of the six articles of religion in Islam, according to popular belief (also known as arkan al-Iman). Muslims believe that Allah is the ultimate judge of their lives, and that they should prepare themselves for life beyond death because they are only on this planet for a brief period of time. Muslims see their lives as a test, and they do everything they can to conduct as many good actions as they can. They aspire to join Jannah and complete their Islamic responsibilities within.

How does Quran describe Heaven?

According to the Quran, Heaven is depicted as a place of tranquility and a garden of everlasting happiness where people can spend eternity.

Who is Angel Azrael?

When a person dies, the Angel of Death, Azrael, removes his or her soul from the body of the deceased. He is in charge of transporting the souls of the deceased.

How long is the mourning period in Islam?

Sunni Muslims, who are the majority in Islam, observe a three-day period of mourning. They welcome guests and their condolences, pray, and refrain from wearing any jewelry or clothing with ornamental designs.

What are the questions that are asked in the grave?

The two angels, Munkar and Nakir, approach the departed soul and inquire as to his or her religious beliefs. Who do you consider to be your Lord? Furthermore, what is your opinion on Prophet Muhammad?

When a Muslim Dies – Darul Arqum Islamic Center, Ames Iowa

Muslim students should become aware with these challenges at all times because death can strike anybody at any moment or from any location.

When a Muslim is Dying

To follow the instructions of the prophet Muhammad (S.A.W.), one should do the following: The dying individual should be requested to utter the phrase “Laa ilaaha illal Lah” before passing away. The last words said before dying are “There is no God but Allah.” According to the prophet Muhammad (S.A.W.): “”Laa ilaaha illal Lah,” you should ask your dying friends to pronounce. (There is only one God, and that is Allah.)” According to the prophet Muhammad (S.A.W.): “One whose final words are “Laa Ilaha Illal Lah,” or “Laa Ilaha Illal La.” In Paradise, those who believe in (there is no God but Allah) shall be reunited with their loved ones.” When a Muslim has passed away Following confirmation of death, family members or individuals who were there should do the following: In his final visit to Abu-Salama, the messenger of Allah discovered his eyes open, so the prophet Muhammad (S.A.W.) closed them and remarked, “When the spirit is recovered, sight follows it.”

  • Secure the lower jaw to the top of his head so that it does not droop

Upon his death, the prophet Muhammad (Saw) was wrapped with a piece of striped fabric, according to Islamic tradition.

  • Their first priority should be to prepare the body for cleaning, wrapping, and burial as soon as possible.
  • This is a critical issue: he must pay his obligations out of his own money, or if he does not have enough, then from the money of any family member

“The believer’s soul remains tied to his obligation until it is paid,” the prophet Muhammad (S.A.W.) remarked, implying that the soul of a deceased person would not rest until his or her debt has been satisfied. Procedure Preparing the deceased for burial is a “Fard Kifayah” obligation, which means that if certain Muslims properly do this duty, then other Muslims are excused from the obligation. It is customary to bathe the deceased before wrapping him or her in a shroud, praying for the deceased, and burying the body when it has been prepared.

1.Get in touch with Imam Mahjoub at (312) 763-0317 and/or Br.

in order to begin arranging for the funeral arrangements for the deceased as soon as feasible Call the funeral home (Ankeny Memorial Services of Iowa) at 515-964-0592 to make arrangements for the dead to be picked up from the hospital and transported to the funeral home at 4208 North Ankeny Blvd in Ankeny, Iowa, where the corpse will be washed and prepared for burial.

According to the funeral director, the following information will be obtained from the family member:

  • Identification of the informant, including his or her phone number Name and location of the death
  • Whether or whether a hospice or doctor has been contacted
  • The deceased’s last resting place

3.After getting written consent from a family member, the funeral director will arrange for the deceased’s evacuation from the place of death. 4. Fourth, relatives and/or next of kin will visit the funeral home to finalize burial plans and provide information for the death certificate, which will include the following information:

  • Name, Social Security number, address, date of birth, place of birth, father’s first and maiden names, race, level of education, occupation

In collaboration with a funeral home, Muslim Brother(s) or Sister(s) do the ceremonial bathing and preparation of the body. Men for the men and women for the women are the rule of thumb. If one spouse dies, it is permitted for them to wash the other’s clothes. 6.The dead will be transported to the masjid for the Janazah Prayer and then to the cemetery for burial by the funeral director and his crew. authentic step-by-step illustrated Janazah guide (original source)

Where is the soul, and what happens to it, after a person has died and before he is buried? – Islam Question & Answer

Allah be praised for his mercies. According to Imam Ahmad (17803), the Prophet (may Allah be pleased with him) said: “Verily, when the believing slave is ready to exit this world and reach the Hereafter,” angels from heaven with white faces descend to him, as if their faces were the sun. They bring with them one of the Paradise shrouds as well as a small amount of the Paradise scent with them. They are seated alongside him for as far as the eye can see. “O pure soul, come out to the pardon and pleasure of Allah,” says the Angel of Death (peace be upon him) as he sits by his head, pleading for him to come out.

  • Once he has the soul, no sooner does he capture it than it is taken away and placed in the shroud and aroma of death.
  • Then they rise with it, passing through no groups of angels, but the angels inquire, ‘Who is this pure soul?’ and they respond, ‘It is So and So the son of So and So’ – using the finest names by which he was known on earth at the time.
  • People of high rank in each heaven accompany it until they reach the next heaven, and so on until they reach the seventh heaven, which is the highest of them all.
  • ” Afterwards, they take it to the lowest heaven and beg for it to be opened for him, but it is refused.” So the Prophet (peace and blessings of Allah be upon him) recited (with an explanation of the meaning): “.
  • “Then his soul is hurled to the ground.” Afterwards, according to his interpretation, he recited: “.
  • “After that, his spirit is returned to his body, and two angels appear and force him to sit up,” he explained.
  • Al-Albaani classifies it as saheeh in Saheeh al-Jaami’, the book of the Prophet (1676) In addition, please review the solution to question no.4395.

According to Abu Hurayrah, the Prophet (blessings and peace of Allah be upon him) said: “Angels come to the dying person and, if the man was righteous, they say: ‘Come out, O good soul that was in a good body, come out praiseworthy, and receive the glad tidings of mercy and fragrance, and a Lord Who is not angry.'” And this is repeated until it is expelled, at which point it is brought up to heaven, where it is welcomed with the question, ‘Who is this?’ They say things like: ‘So and so.’ ‘Welcome to the excellent spirit that was housed in a good body,’ the inscription says.

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‘Enter praiseworthy, and you will get joyful news of kindness and fragrance, as well as the assurance of a Lord who is not furious.’ Till it reaches Allah, may He be exalted and honored in the highest heaven, this process is repeated until it reaches Allah in the highest heaven.

And this is repeated until it is expelled, at which point it is transported up to heaven, but the door is not opened to let it in.

These two hadiths describe what happens to the soul after death and before burial: if the person was a believer, then the angels give him glad tidings, before taking his soul, of Allah’s forgiveness and good pleasure, then they perfume it, and then they take it up to its Lord, may He be glorified, in a blessed state.

The soul of a disbeliever, however, is given the warnings of hell and divine wrath, after which the angels take his soul up, cursed, humiliated and afraid, but the gates of heaven are not opened for it, after which the soul is thrown back down to earth, after which it is returned to its body, and after which the individual is tormented in his grave, and the heat and smoke of Hell descend upon him.

The period between death and burial and questioning in the grave is the first stage of eternal happiness for the believer, because he will be given the glad tidings of Paradise and eternal bliss, and his book will be recorded in ‘Illiyoon (the highest heaven); then his soul will rejoice and be happy, and he will never experience misery again.

  1. “All of the saheeh and mutwawaatir hadiths indicate that the soul would return to the body,” Shaykh al-Islam Ibn Taymiyah (may Allah have compassion on him) remarked.
  2. Majmoo’ al-Fataawa (5/446) concludes with a quotation.
  3. Second, these are issues of the unseen, which the Muslim must accept without questioning how they have come to be, because no one, including Allah, knows how the life of al-Barzakhis has turned out.
  4. According to the Messenger of Allah (blessings and peace of Allah be upon him), when a person dies, his or her soul is returned to him or her in the grave, and he or she is interrogated about their Lord, their faith, and their Prophet.
  5. Ibraaheem 14:27).

When confronted with the disbeliever or hypocrite, he will respond with something like: “Oh, oh, I don’t know; I overheard other people saying something, so I said it too.” There will be no similarity between this return of the soul to the body in the grave and the return of a person’s soul to his body in this world since it is the life of al-barzakh and we do not know how it is because we have not been taught about the nature of that existence.

What we are required to do with regard to all matters of the hereafter about which we have not been informed is to accept them and not enquire further, because Allah, may He be exalted, says (interpretation of the meaning): “And follow not (O man, that is, say not, do not, witness not, etc.) that of which you have no knowledge (for example, those who claim to have seen something when they have not seen it, or those who claim to have heard something when they have Verily!

All of those who are subjected to you will have their hearing, sight, and heart tested by Allah”.

Fatawa Noor ad-Darb by al-Uthaymeen (4/2) (End quote from Fataawa Noor ad-Darb by al-Uthaymeen) If you want further information, please review the responses to the following questions: 10547, 21212, 43138, and 13183 And Allah is the most knowledgeable.

Life After Death

The subject of whether or not there is life after death has preoccupied the thoughts of people of all faiths and ages for centuries. Atheism, on the other hand, is a philosophical position that completely rejects the idea of life after death. Two kinds can be distinguished among faiths that believe in the continuation of life after death:

  • Those who believe in the reincarnation of the soul of a deceased person into a new human or animal form of existence
  • Those who believe in the continuation of one’s existence in an otherworldly realm after death
  • And those who believe in the existence of an afterlife

The atheistic point of view is outside the scope of this conversation. As far as Islamic teaching is concerned, Islam belongs to the category of faiths that categorically denies any and all possibilities of reincarnation, regardless of the form in which it occurs. People who believe in some otherworldly type of spiritual or carnal existence, on the other hand, are split among themselves on a plethora of levels of existence. The concept varies from one religion to the next. Because of this, no belief can be assigned to any religion’s adherents without running the risk of being deemed incompatible with the faith in question.

  • The general public has a tendency to interpret the unearthly shape as being quite similar to the carnal form that exists on our planet.
  • According to their conception, heaven is described as an enormously huge garden practically overflowing with gorgeous trees throwing eternal shadows behind which rivers will flow.
  • The garden will be fruitful, and any and all of the fruits that man desires will be at his disposal at his command.
  • Pious males would be given with female companions who were exceedingly beautiful and refined, with no restriction on the number of female companions provided, which will be determined according to their capacity.
  • What do you think they’d do?
  • Will they have children or will they live a childless life of leisure?
  • The satisfaction, in the way it is envisioned, is profoundly sensory in nature.
  • A perfect existence (if such a life can be described as perfect) of full and absolute indolence, with the choice of overeating and over-drinking, for the rivers of milk and honey will be near by, and the wine will be flowing as well as they do.
  • They will spend their time in endless joy, reclining on exquisite pillows of silk and brocade, but what an unending delight it will be!

In fact, the Holy Quran makes it abundantly clear that the form of existence of the life to come will be so different from all known forms of life on earth that it will be impossible for humans to comprehend even the most fleeting glimpse of the otherworldly realities that they will be able to comprehend.

  • (Al-Quran, verse 62) The Quran makes a definitive remark on the matter in this particular verse.
  • All of the points of view expressed in the book are well-supported by references to the Quran and the traditions of the Holy Founder of Islam.
  • According to his extensive research, there would be no material aspects to life in the hereafter.
  • We have no way of knowing how things will turn out in the long run.
  • When a soul is birthed from within a soul, it will be tied to the type of life that we have lived on this planet.
  • Throughout the soul, a type of embryonic soul is beginning to take form.
  • It is possible for these new sorts of polished human beings to discover the substance of their own hearts.

When forgiveness triumphs over vengeance, love without a selfish motivation blossoms like a second nature, displacing all other relationships that are motivated by something other than mutual love and respect.

All of these forecasts about the growth of the soul are based on deductions made from numerous passages of the Holy Quran; yet, the specific nature of future events cannot be predicted with certainty at this time.

There are several features of the new life that need to be explained in greater detail.

Hell and heaven are not two distinct realms that exist in separate periods of time and space.

In response to this, several of the Holy Prophet’s companions inquired, “Where would hell be then?” (sa).

But what is the significance of heavenly happiness, and what is the purpose of the tortures of the flames of hell?

Whenever a man is both thirsty and hungry at the same time, and when he need an urgent supply of energy, a chilly bunch of grapes may give him with a level of deep satisfaction that he would not otherwise experience under normal conditions.

Consider the following scenario: an extremely sick guy who is nauseated and attempting to vomit whatever fluids is left in him, and who is on the edge of death due to dehydration, is visualized.

With examples like these, the Promised Messiah (as) made it obvious that hell and paradise are really questions of perspective and perspective is everything.

All that a spiritually healthy man craved was a closer relationship with God and His qualities, as well as the opportunity to emulate celestial traits.

According to the Promised Messiah (as), they would no longer be only spiritual values, but would take on ethereal forms and shapes, which the newly born heavenly spirit would enjoy with the assistance of the former soul, which would serve as the body.

When it comes to hell, the opposite will be true in the sense that a diseased soul will result in an unhealthy body for the new soul in the hereafter.

When we talk about the nature of our mind or soul in relation to our physical body, we are referring to a great disparity in the nature of their existence that is nearly incomprehensible.

Every particle of the human body has been endowed with some level of consciousness.

So, what exactly is this awareness?

Is it possible to refer to it as the ego in psychological terminology?

That which is referred to be the soul in religious words is the entity in question.

In terms of rarity, even in our crudest understanding, the soul is so rare and ultra-refined that it can in no way be compared to the physical body in which it resides in terms of rarity.

At the conclusion of a long day, we discover a soul within a soul that would be comparable in rarity to a human soul here on earth with a human body in terms of the rarity of a human soul on earth.

In relative terms, one condition would be comparable to the body, while the other would be comparable to the soul.

For further information, readers are encouraged to read the entire dissertation, which not only covers this issue but also covers a number of other extremely important themes that are causing consternation across the world.

In short, each individual creates his or her own hell or heaven, and each heaven and hell differs from the other individual according to his or her own state.

According to tradition, the Holy Prophet (sa) said that once we die, windows will open up in the grave; for the righteous, windows will open up from heaven, and for the wicked, windows will open up towards hell.

As a result, taking these phrases at face value will not convey the real meaning of the subject matter.

In the event that this were not the case, then every time we dug up a tomb, we would discover windows, either leading into hell or allowing in the sweet and pleasant air of heaven.

So, what exactly do the words of the Holy Prophet mean?

It is in this place that spiritual life will evolve progressively through many phases until it achieves its ultimate destination.

Various souls would journey through a simulated version of paradise or hell during this interim phase before reaching their last degree of perfection, when they would be qualified and ready to be elevated into a totally altered being.

(Surah 31:29) (Quran) When contemplating the creation of a kid from a single cell, the following Quranic passage comes to mind: “See how God shapes you in the womb in many ways.” (7th Surah of the Quran) This issue now has a connection to the subject of the two identical inventions that were stated previously in this article.

When they are born, they do not suddenly develop a disease; instead, they gradually deteriorate into a state of morbidity that is progressive in nature and that begins at the time of their early embryonic stage.

It will also be unsettled during the era of the grave, as it would be if the person were still alive.

The question that now emerges is whether the soul will evolve in the same way as a child in the mother’s womb, and whether it will go through all of these phases as well.

In order to comprehend the second creation, we must first comprehend the process by which a baby takes shape in a mother’s womb.

Going all the way back to the beginning of zoological life, the baby goes through nearly all of the stages of the evolutionary process of life.

In other words, all of the stages of development are being repeated in those nine months, one after the other and at such a breakneck pace that it is difficult to comprehend.

The evolution of life required a considerable amount of time before it could take on the shape that we see today, which took nine months.

By studying these nine months, we may have a better understanding of the billions of years of the history of life, as well as the evolution of souls in the next world, which will be revealed in the next world.

This explanation is supported by the Quran, which unequivocally claims that when the souls are revived, they will converse with one another, attempting to discover how long they spent on the earth before to their resurrection.

The more distant something appears to be, the smaller it looks to be in actuality.

Because of their great distance from us, stars appear smaller as they get further away.

As a result, judgment will take place in such a distant future that our former lives will appear to us as a matter of a few seconds, or as a minuscule point in the distance.

In a nutshell, man’s resurrection is described as a transformation that he cannot comprehend, as well as an event that is as certain as his continued existence on this planet. Detailed explanations of all of these subjects can be found in the Holy Quran.

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