“That is true,” responded Dr. Rhaman, smiling.
Jobran continued to speak rapidly, “Furthermore, there has been so much misunderstanding and misrepresentation in the mass media about Islam, what with all of the political events since the 1980s.” Dr. Rhaman nodded his agreement— mere mention of the term “mass media” bringing a scowl back to his face. Jobran concluded, “As I indicated in my letter, we simply wanted to find out for ourselves what Islam actually teaches on the subject of life after death, as this is a subject of great interest to us.”
Dr. Rhaman smiled, relaxing, and said, “I suppose that in these times of wars and trouble in Islamic lands, threats and counter-threats concerning terrorism and such, I should be glad to see westerners interested in learning more about our faith.” He shrugged his shoulders, and said, “Unfortunately, we only see newspaper reporters and TV cameramen here when there has been some unfortunate event, or occasionally for major events in the Islamic calendar such as the beginning of the fast of Ramadan—and then only for the first day. Or sometimes, when a representative of the Nation of Islam makes some provocative statement.”
Now it was Abraham’s turn to look suspicious, and he asked, “Is your group associated with the Nation of Islam? That is, with Minister Louis Farrakhan’s group?”
Dr. Rhaman turned his open hands up to the ceiling, and said, “We are brothers with all those who practice the true religion of Islam.” After a respectful pause, he added, “But at the same time, we are religiously much more in fellowship with
W. Deen Muhammad—the son of Elijah Muhammad, the co-founder of the Nation of Islam—who took over membership of the group after his father’s death, and steered it more in the direction of Islamic tradition, until his recent resignation. Our religion is based solidly upon the Qur’an; our holy book, and the Hadith—the books containing the sayings and deeds of the prophet Muhammad. Minister Farrakhan’s branch, while remaining true to the teachings of Elijah Muhammad, is not so solidly grounded in the Qur’an and the Hadith. We also believe in the universal brotherhood of all men before Allah, and condemn any form of racial or national prejudice and discrimination. In fact, El-Hajj Malik El-Shabazz—whom you Americans know as Malcolm X—came to that realization during his pilgrimage to Mecca, shortly before he was assassinated.”
“That’s true,” Abraham said, nodding his agreement. “I think it is very unfortunate that people remember Malcolm X more for the provocative things he said earlier, than for the more inclusive direction of his ideas during the last year of his life.”
Dr. Rhaman brought his hands together then, and said, “We have no quarrel with Minister Farrahkan’s group, however; and we all have a common goal of banding together to avoid persecution of Muslims by the United States government.” Looking sympathetically at Abraham, Dr. Rhaman said, “I understand the reason for your concern, however; Mr. Farrakhan and some of his associates have said some very unfortunate—as well as anti-Islamic—things about the Jewish religion and Jewish people in the past, although I believe that he is changing and moderating his views in that regard.”
“Maybe,” said Abraham. “But I’m still somewhat leery of him, and his organization.”
“But you must understand that his position is not the position of Islam,” Dr. Rhaman said, with great conviction. “Muhammad respectfully called the Jews ‘the People of the Book,’ and they were treated fairly and honorably under Islamic rule.”
“I agree; better than under Christian rule, in many cases,” Abraham said, playfully slapping Jobran on the arm. “And our two religions have some things in common; for example, we believe in only one God, and we do not subdivide him into a Trinity.”
“That is true,” replied Dr. Rhaman, with increasing enthusiasm. “We also have several prophets in common that we revere. You were named after one of them: Abraham; but we also honor Noah, Moses, Adam, and others, including Jesus.”
“And all three of our religions are thought to have been, in some sense, revelations from God,” Jobran added. “Whether it be the Torah, the New Testament, or the Qur’an. We differ in this from, say, Buddhism and Taoism.”
“And we also believe strongly in prayer,” said Dr. Rhaman, “And in obedience to the commands of Allah.”
“That’s very true,” seconded Abraham, “Particularly in our more Orthodox branches.” He laughed, and said, “We even segregate the men from the women during prayer, in certain circles, as you do.”
“So we do have some common ground here,” Jobran said, trying to summarize, and move ahead. “But the main question that we have is as regards the Islamic conception of life after death.”
Dr. Rhaman said, “As with Christianity—and I presume Judaism—there are certain differences of opinion among scholars and teachers on many issues. Nevertheless, every true Muslim must believe in the eventual Day of Judgment, when every person is judged on the basis of his or her actions and intentions in this life. At the end of time, there will be great strife and apostasy in the world. Finally, at Allah’s appointed time, the Last Trumpet will sound (69:13-16, 39:68) and most persons living will die. Then, the second trumpet blast will bring about the resurrection of the dead, in which the dead of all nations are raised (46:33, 36:78-79), and all will be gathered before the throne of Allah. There is a Book (18:49), in which is recorded every good and bad deed, and all will be judged according to their deeds. After the Judgment, all will be sent to either AlJannah—Paradise, or Jahannam, usually known as ‘Hell’ in English. The Prophet taught in no uncertain terms about the existence of Jahannam; within Hell, Al-Jahim and Hawiyah are reserved as a place of fiery torment for the wicked, and disbelievers.” (9:68-69)
“Are there only those two possibilities, of Paradise and Hell?” Jobran asked. “There isn’t anything equivalent to, say, the Catholic doctrine of Purgatory, as an ‘intermediate’ state?”
“The Qur’an says in Sura 27:80 that the dead cannot hear the living, but the Qur’an and Hadith are not completely clear about the condition of believers and unbelievers after death, prior to the Day of Judgment. There appears, however, to be an intermediate state after death known as Barzakh, or the grave, to which one’s spirit goes,” Dr. Rhaman replied. Here, one spends a period of time designated by Allah. The pure and virtuous are gathered together, and the evil and unrighteous are gathered together in a separate place, so this condition to some extent anticipates the states of Paradise and Hell. However, since even believers must be purified before they enter Paradise, they may endure some punishments, to make them ready for Paradise. Finally, after the Day of Judgment, before entering Paradise, even all Muslims will pass by Hell (19:72); believers are temporarily kept on a bridge between Paradise and Hell and purified, so that they will be clean upon entering Paradise. There will be some righteous souls such as prophets, however, who will enter Paradise before the Day of Resurrection. There are also some in a place between Paradise and Hell, whose fate is up to Allah’s mercy.”
“What is Hell, in the Islamic conception?” Abraham asked.
“Hell is the place of punishment Allah has prepared for evildoers, and those who disbelieve or rebel against him,” he replied. Picking up a copy of the Qur’an, he said, “Both Paradise and Hell have many levels, indicating different degrees of reward or punishment. In its deepest levels, however, Hell is a terrible place of torment. The language in the Qur’an is symbolic; nevertheless, it describes it in the following manner: ‘Those who are wretched shall be in the Fire: there will be for them therein (nothing but) the heaving of sighs and sobs. They shall dwell therein so long as the heavens and the earth endure, except as thy Lord willeth.’” (11:106-107) Turning to another passage, he read, “Those who reject our Signs, We shall cast into the Fire: as often as their skins are roasted through, we shall change them for fresh skins, that they may taste the Chastisement.” (4:56) Turning once again, he read, “but those who deny (their Lord)
,—for them will be cut out a garment of Fire: over their heads will be poured out boiling water. With it will be melted what is within their bodies, as well as (their) skins. In addition there will be maces of iron (to punish) them. Every time they wish to get away therefrom, from anguish, they will be forced back therein, and (it will be said), ‘Taste ye the Chastisement of Burning!’” (22:19-21) In Hell, one’s face will be burned (23:104, 14:50) and they will be dragged by chains around their necks through the fire (40:71-72). Even the wind will be hot, the water boiling (37:6268, 55:44), and the shade will be like black smoke. (56:41-44) Its only food will be a bitter thorn-fruit, (88:6-7, 103) and drinking the boiling water will tear one’s bowels to pieces. (47:15) Truly, the Qur’an says, ‘Allah will strongly enforce the punishment.’” (2.165)
“Is Hell a place where only a few go?” Jobran asked.
Dr. Rhaman shook his head sadly. “Most people will enter Hell—at least, for a period of time.”
“‘For a period of time,’ you said. Does that mean that Hell is not eternal?” Abraham asked.
Dr. Rhaman shook his head, and said, “Although some scholars would disagree, it is commonly understood that, just as Paradise and its pleasures will never cease, so too will Hell and its torments never end—for some.” (2:39) (2:80-81)
“Then, is it possible that some who initially enter Hell can eventually go to Paradise?” Jobran asked.
Dr. Rhaman nodded his head vigorously, and said, “Yes! Some will eventually be brought out of Hell through the intercession of Muhammad, and will enter Paradise. For example, there are some monotheists who did not know Allah, whose evil deeds outweighed their good deeds, who will be placed in the uppermost levels of Hell for a period of time known only to Allah, and then be brought forth through Allah’s mercy. (8:128) (11:107) Disbelievers and polytheists, however, will never leave Hell, and its punishments are therefore eternal.”
“How do you define ‘disbelievers’?” Jobran asked. “Do you include persons— such as my wife—who were largely unaware of Islam? In other words, do all non-Muslims go to Hell?”
“No,” said the Imam, with conviction. “Allah does not punish those whom his message never reached; his punishment is only for those who heard the Prophet’s message and disbelieved, or did not respond to the message. Concerning Christians and Jews, it also says, ‘Allah will judge between them in their quarrel on the day of Judgment.’” (2:113) He paused meaningfully, and added, “The Qur’an also says, ‘Let there be no compulsion in religion.’ (2:256) I am certain that there will be many faithful Jews and Christians at a higher level of Paradise than some Muslims who did not conscientiously practice their faith. Then, for some other persons—children who die before the age of legal capacity, as well as those who lived between the time of Jesus and Muhammad—they will be tested in the Hereafter to determine their destiny, since Allah knows best what they would have done had they heard the message.”
“So—unlike what Jobran tells me certain Protestants teach—in Islam one’s eternal destiny is determined by measuring one’s good deeds against one’s bad deeds, correct?” Abraham asked. “There is no ‘justification by faith alone,’ right?”
Dr. Rhaman shook his head again, and replied, “It is not that easy. For instance, even a lifelong sinner can be forgiven by a single act of true repentance.”
“That’s kind of like the Christian conception of a ‘deathbed repentance,’ or the example of the thief that was crucified next to Jesus,” Jobran said.
Dr. Rhaman smiled, and said, “Actually, we do not believe that Jesus was actually crucified and killed on a cross (4:157-158), but that is going beyond our current discussion. It is true, however, that the only way to be saved from Hell is through faith and righteous deeds, and our ultimate fate depends heavily upon our daily activities. Simple performance of an apparent ‘good deed,’ however, may not avail anything, since a deed acquires virtue only when it is performed from a spiritual motivation, rather than a selfish one. Some of our good works, on the other hand, may continue earning merit for us even after our deaths; for instance, if we left behind virtuous children, or supported righteous teachings and institutions during our lifetime, this may aid us in the afterlife.”
“So what happens if one does achieves Paradise?” Abraham asked. “What is it like?”
Dr. Rhaman relaxed, and said expansively, “Paradise also has many levels, for different degrees of reward. The Garden of Bliss is the highest level in Paradise
(70:38) The greatest joy in Paradise will be to gaze upon the face of Allah. Paradise itself is a beautiful place, filled with beautiful mansions in gardens (9:72); it is like coming into a perfect oasis in the midst of the burning desert. There will be beautiful gardens, vineyards, flowing rivers of milk, honey, and wine, delicious fruits, couches to reline on, and everything to delight the eye and senses. (55:48-60) Men who achieve Paradise will wear fine clothes (44:51-55) and be waited upon by servants (52:24, 56:17, 46:10-22, 74:19); they will eat fine foods (46:10-22, 38:49-53) in the company of beautiful virgin women called houris with wide, lovely eyes (37:48, 52:20, 45:70-74, 56:22, 55:72, 44:54). All causes of unhappiness will be removed; even the wine in Paradise will not intoxicate, or cause physical disorders from drinking it. (37:45-47) It is a place where the righteous achieve eternal peace.”
Abraham looked at Jobran with some measure of surprise, and Jobran then turned to Dr. Rhaman and said, “That all sounds very attractive and interest-ing—but at the same time, it also sounds rather…well, ‘worldly’!”
“Ah,” the Imam said, smiling. “That is because you Christians have traditions of ascetics and monks—locking themselves up, punishing themselves with continual fasting and prayer, and denying the simplest pleasures the world has to offer. But in Islam, the good things in life are a gift from Allah; the world’s pleasures are condemned only when they distract a believer from Allah, and the quest for Paradise. However, remember that I said the descriptions in the Qur’an were symbolic. The message was originally given to a nomadic people, living in the desert, and it was told in such a manner as would communicate most effectively to such a people. To a man who spent most of the day in the hot sun, the description of Hell as a burning fire would repel him, whereas the image of Paradise as a cool oasis would draw him. The actual conditions of these places are known to Allah alone, of course.”
“Fair enough,” responded Jobran. “Christians—Jews too, I imagine—use symbolic illustrations of the afterlife, as well. The Book of Revelation contains a great deal of imagery about Heaven, for example, but most Christians don’t take it to be a literal picture.”
“What about the condition of women in Paradise?” Abraham asked. “The Prophet stated that Paradise is under the feet of the mothers,” the Imam replied. “Righteous women naturally have their share in the Paradise to come.”
A notion occurring to him, Job asked with particular interest, “You mentioned that there would be lovely maidens—for men only, I presume—in Paradise. Is there a condition resembling marriage in Paradise?”
“There will be no one unmarried in Paradise,” Dr. Rhaman said confidently. “I think I understand your particular concern, however, and I can assure you that the wife in this world of a believer will remain his wife in Paradise—if she is herself righteous.” (43:70; 13:23; 36:56)
“That’s interesting; very interesting,” Jobran said, making a note of this.
“So what kind of people are those who end up in Paradise, if they are not exclusively Muslims?” Abraham asked.
“Those who enter Paradise are believers, and monotheists. The weak and destitute, may achieve it, as well. Those who sponsor orphans will be especially close to the Prophet in Paradise,” Dr. Rhaman said, adding, “The Prophet himself was an orphan, his father having died before his birth, and his mother having died while he was still a child.”
A notion occurred to Ab
raham, and he asked, “Do the righteous in Paradise include those who are martyrs for the faith?”
“Yes,” replied Dr. Rhaman, evenly, “As is the case with the Christian religion, as well.”
Abraham was not satisfied, and said, “What about those terrorists who claim to be waging a Jihad or ‘Holy War,’ who commit suicide raids on military institutions, or plant bombs in civilian areas? Do they achieve special recognition in the afterlife?”
Dr. Rhaman shook his head sadly, saying, “Always, we are asked the same questions.” Then, in a firm and practiced voice, he said, “You cannot attribute such actions to Islam; the Qur’an condemns both suicide and murder, in the strongest terms. The evil actions of such men will be judged by Allah.”
Attempting to steer the conversation away from current political topics, Jobran said, “You spoke briefly about the troubled times to come, and the end of the world. Can you elaborate on this?”
Dr. Rhaman nodded, and said in a very grave voice, “There will be a time of widespread apostasy. Then, a Dajjal—sometimes translated into English as ‘Antichrist’—will appear in the non-Muslim world to lead people astray, and the Sufyan of similar purpose will appear in the Muslim world. The appearance of these false Messiahs shows the nearness of the Final Hour. Two barbarous tribes living in eastern Asia—known to Christians as Gog and Magog—will invade the civilized world (18:94-98), and the Muslim world and Islamic principles will be under attack. But the Madhi and the Messiah will come, and will end the domination of the Dajjal and the Sufyan. The Messiah is Jesus Christ, who will return to follow and support the Madhi, while the Madhi is a descendent of Muhammad. There will be a temporary worldwide revival of faith, followed by a final apostasy, and then the world will be destroyed (81:1-6, 82:1-5, 99:1-8)—perhaps by a collision with a heavenly body. Then the Resurrection and Day of Judgment I mentioned earlier will occur.”
Beyond Heaven and Earth Page 38
