What is the afterlife in Islam?

"and the world a place of effort and turmoil, of striving and earning. And striving in this world is not limited to preparation for the afterlife to the exclusion of livelihood. Rather, livelihood is a means to the afterlife and assists in it, for this world is the farmland of the Hereafter and the pathway to it. People are three classes: One whose livelihood occupies him from his preparation for the afterlife, and he is among the successful, and the nearest to balance is the third who is occupied by his livelihood for his afterlife, and he is among the moderate."

"Anything from the heavenly realm is not perceived by vision in this world. These folded scrolls will be unfurled twice: once at the minor resurrection, and once at the major resurrection. By the minor resurrection, I mean the moment of death, as the Prophet (peace be upon him) said, "Whoever dies, his resurrection has commenced."

"sea. So observe how was the end of the wrongdoers. And we made them leaders inviting to the fire, and on the day of resurrection they will not be aided. And we pursued them with a curse in this world, and on the day of resurrection they will be among the despised. God informs us that when they grew arrogant against following the truth and falsely claimed dominion, the wrath of the Almighty was kindled against them. He took severe revenge, drowning Pharaoh and his soldiers in a single morning. Not one escaped. All were drowned, entering the fire, and they were pursued with a curse in this world among all nations. On the day of resurrection they will be among the despised."

"This verse requires interpretation, as it was used as evidence against those who denied resurrection and accountability. The reasoning is that if they deny resurrection and recompense, they have disbelieved in their Lord, denied his power, lordship, and wisdom. They must either acknowledge that they have a Lord who subjugates them, directs them as he pleases, causes them to die when he wills, revives them when he wills, commands them, and prohibits them, rewarding the good and punishing the wrongdoers. Or they must deny the existence of such a Lord. If they acknowledge him, they will believe in resurrection and the religious"

"the blowing of the trumpet. Clarifying the reality of death. Be aware that there are many misconceptions about the reality of death. Some people believe that death is simply non-existence with no resurrection, reward, or punishment equating human death with that of animals or plants. This view is held by atheists and those who do not believe in Allah and the last day. Others think that death results in absolute termination with no joy or suffering until the resurrection. Some claim that the spirit remains after death and that reward and punishment are only for the spirits with no resurrection of the bodies. All these"

"though some aspects of punishment and reward may be deferred. It was narrated by Anas that the Prophet, peace and blessings be upon him, said, death is the resurrection. Whoever dies, his resurrection has commenced. He also said, when one of you dies, his abode is presented to him morning and evening. If he is one of the people of paradise, then it is from paradise, and if he is one of the people of the fire, then it is from the fire. And it is said, this is your abode until the day of resurrection. This shows that the current state of punishment or bliss is evident from witnessing these abodes. Abu Qais shared"

"on one can dim insight into the other. Ali, may Allah be pleased with him, compared the world and the afterlife to the two sides of a scale, the east and the west, and two rival wives, where pleasing one angers the other. Thus you see that those who are astute in worldly matters and sciences like medicine, arithmetic, engineering, and philosophy are often ignorant in matters of the afterlife. Conversely, those who are knowledgeable in the intricacies of afterlife sciences are often unaware of most worldly sciences. The power of intellect generally does not suffice to master both realms, and one often hinders"

"in effect than words — for deeds are the aims of words and their final end. Then He gave tidings of the lesser resurrection, which is the agony of death, and that it comes with the truth: that is, the meeting with Him, glory be to Him, the arrival before Him, the presenting of the soul to Him, and the reward and punishment that are hastened to it before the greater resurrection. Then He mentioned the greater resurrection with His words: "And the trumpet is blown — that is the Day of the Threat." Then He told of the states of creation on that Day, and that every single one shall come to God, glory be to Him,"

"conditions may be deferred from the time of the action they relate to. If it was explicitly expressed as the day of resurrection in such a case, it would be similar. The scent of the fasting person's breath is more pleasant than the fragrance of musk on the day of judgment. It is as if he said that they spend the evening, and this is reserved for them on the day of judgment. As for his saying about the scent of the fasting person's breath when it changes, this condition confirms the subject or illustrates the intended literal meaning, rather than a metaphorical or allegorical one."

"Malik ibn Dinar remarked, "The more you grieve for the world, the more the concern for the afterlife departs from your heart. And the more you grieve for the afterlife, the more the concern for the world departs from your heart. This reflects what Ali, may Allah ennoble his face, said: "The world and the afterlife are like co-wives; the more you please one, the more you displease the other.""