of Nokoonam, may Allah sanctify his secret (Session 155)
Verse 4 of Surah Al-Baqarah, emphasising certainty in the Hereafter as one of the salient characteristics of the God-conscious, opens a gateway to a profound understanding of the position of the realm of the Hereafter within the cosmic order and its connection with faith. This verse, by introducing certainty in the Hereafter alongside belief in the unseen and revelation, completes the epistemological and practical framework of the God-conscious. The present discourse, focusing on the concept of "and in the Hereafter they are certain", scientifically and systematically analyses the status of the realm of the Hereafter, the descending and ascending realms, and the necessity of recognising these realms for the actualisation of certainty. The text is composed in a refined and academic language tailored for learned audiences and, while maintaining fidelity to the original content, is enriched with supplementary explanations and profound semantic links to meet scholarly research needs. The systematic structure of this exegesis, comprising principal sections with specialised titles and subtitles, along with precise conclusions, paves the way for a deeper comprehension of these concepts.
"and in the Hereafter they are certain."
The realm of the Hereafter, as one of the principal pillars of the Qur'anic worldview, has been emphasised in approximately one-third of the Qur'anic verses. Nevertheless, knowledge of this realm in theological, exegetical, and philosophical texts remains markedly limited. This deficiency constitutes an obstacle to the realisation of certainty in the Hereafter, which is a key attribute of the God-conscious in this verse. The Noble Qur'an, through verses such as "Every soul shall taste death; then unto Us shall you be returned" (Al-Ankabut: 57), underscores the necessity of preparedness for the Hereafter.
The realm of the Hereafter is akin to a destination toward which every traveller of existence is journeying; yet, without an epistemic map, this voyage becomes lost in the darkness of ambiguity.
The Prophetic and Imami narrations have furnished abundant evidence concerning the realm of the Hereafter; however, these rich sources have been subjected to insufficient scientific investigation and elucidation. This neglect, like a treasure buried deep within the earth, has kept the knowledge of the Hereafter beyond the reach of researchers.
In subsidiary matters such as eternity (perpetuity in the Hereafter) and the nature of resurrection (bodily or spiritual), even among authoritative sources such as Mulla Sadra's Four Journeys, there exist numerous disagreements and a lack of scientific and substantiated reasoning. For instance, the verse "And the trumpet shall be blown, then suddenly they will emerge from the graves unto their Lord hastening" (Yasin: 51) refers to bodily resurrection; however, its precise explication in philosophical texts remains inadequate.
These disagreements, like scattered pieces of a puzzle, impede the formation of a coherent image of the realm of the Hereafter.
Neglect in exploring the realm of the Hereafter stems from the absence of this subject in research agendas and the lack of sufficient opportunity for inquiry. Similar neglect occurred historically in management sciences, which once were not regarded as an independent discipline but have now become one of the most advanced sciences. This example acts as a mirror reflecting the necessity to reconsider research priorities.
The science of life, as a distinct discipline separate from jurisprudence, philosophy, and natural sciences, is indispensable for organising human life. This science, consistent with the verse "And seek, through that which Allah has given you, the abode of the Hereafter" (Qasas: 77), contextualises worldly life in relation to the Hereafter. The absence of this science has led to disorderly lives even among scholars.
The science of life resembles a compass guiding humans through the turbulent sea of this world towards the shore of the Hereafter.
In traditional texts such as the commentary of Al-Suyuti, realms are restricted to the world and the Hereafter, and the term "the worlds" (al-lamn) in "Praise be to Allah, the Lord of the Worlds" (Al-Fatiha: 2) is interpreted as a dual or quasi-plural referring only to these two realms. However, al-lamn is a true plural encompassing innumerable realms.
"Praise be to Allah, the Lord of the Worlds."
This limitation is like a barrier narrowing epistemic horizons and obstructing understanding of the vastness of the Divine realms.
The world, as the station of collection, is a position where humans can ascend towards the Hereafter through action and intention oriented to the Hereafter. This station acts like a bridge connecting the world and the Hereafter, transforming human deeds from a connective (worldly) state to a devotional (Hereafter-directed) state.
Connective actions, without the intention of nearness (qurb), remain worldly, whereas devotional actions, with Hereafter-directed intention, are oriented towards God. For example, washing clothes with the intention of nearness is considered worship, but without this intention it remains connective.
Intention functions as a key that opens the doors of worship and propels daily actions towards the heavens of the Hereafter.
Cognition acquired for the world (such as from a pulpit) is ineffective in the grave and the Hereafter because without Hereafter-oriented intention it lacks endurance. The verse "And what is with Allah is enduring" (An-Nahl: 96) emphasises the permanence of Hereafter-directed deeds.
Worldly cognition is like a flower blossoming in the spring of this world but withers in the autumn of the grave without Hereafter-rootedness.
In psychology, horizontal (reclining) and vertical (standing) states generate different contents in humans. Worldly cognition in the horizontal state (grave) loses its efficacy because it is not connected to the Hereafter. The verse "Every soul shall taste death" (Al-Imran: 185) regards death as a stage for the evaluation of Hereafter cognition.
This distinction is like two views of a mountain: in the vertical state, the peaks of cognition are visible, but in the horizontal state only the soil of the grave is apparent.
Divine scholars are obliged to study and elucidate the descending realms (such as the Throne) and ascending realms (such as the Barzakh) Noble Qur'an and narrations, in order to strengthen certainty in the Hereafter within society. The verse "And it is not for the believers to go forth all at once. So why, from every group of them, do a party not go forth to acquire understanding in religion?" (At-Tawbah: 122) refers to the scholars' duty in religious learning.
Divine scholars, like lantern-bearers in a dark night, must illuminate the path of knowledge towards the realms.
Some texts have conflated the descending and ascending realms due to insufficient precise knowledge of these realms. The verse "And indeed We have created above you seven paths" (Al-Muminun: 17) refers to the order of the realms, necessitating accurate explanation.
This confusion, like the interweaving of threads in a fabric, disrupts the epistemic texture of the realms.
Unlike worldly concerns (such as travel or recreation), humans generally lack concern for the Hereafter, although certainty in the Hereafter requires preparedness and planning. The verse "And take provisions, but indeed, the best provision is fear of Allah" (Al-Baqarah: 197) stresses the necessity of preparedness for the Hereafter.
This neglect is like a traveller embarking on an endless journey without provisions and becoming helpless halfway.
Research on realms and the knowledge of the Hereafter in religious sciences has been suspended, leading to decreased motivation and increased worldliness. The verse "And be not like those who forgot Allah, so He made them forget themselves" (Al-Hashr: 19) censures neglect of God and the Hereafter.
This suspension is akin to extinguishing the lamp of knowledge, plunging society into the darkness of worldliness.
The interpretation of verse 4 of Surah Al-Baqarah, with a focus on "and in the Hereafter they are certain", clarifies the position of certainty in the Hereafter as a fundamental pillar of a faithful life. The realm of the Hereafter, extensively emphasised in the Noble Qur'an and narrations, requires deep and scientific knowledge, yet neglect in this field has hindered the realisation of certainty. The world, as the station of collection, orients itself towards the Hereafter through Hereafter-oriented intention, and divine scholars bear the responsibility of elucidating the descending and ascending realms to reinforce this knowledge within society. The critique of neglect for the Hereafter and the suspension of its research points to the necessity of revising scientific and religious priorities. This exegesis, like a light in darkness, facilitates deeper research in the domain of Hereafter knowledge and the realisation of certainty in the Here
