CHAPTER SEVEN: Meeting Allah
THE most important questions in life are those that deal with the meaning and purpose of man's existence. The Quran explains that the human being has been placed on this earth to utilise his enormous potential to conduct himself in a manner which will fulfill his purpose in life.
The Quran further explains that man's role on earth is to live as his Creator desires him to live: in surrender and worship to Him alone. This is not because Allah in any way needs his worship, but because man needs to worship only his Creator and none else so that his own nature is not perverted and corrupted, and so that he does not live in opposition to his intrinsic character. Only by so living will his earthly life be set on the right path and prosper, bringing him peace and happiness.
Man, with no 'mentionable' history before birth, has been given the faculties of hearing and seeing,[ad-Dahr 76: 2] two eyes and a tongue, and a pair of lips, [al-Balad 90: 8-9] as well as the capacity to reason and discern between right and wrong in using his freedom of will.
Given freedom of will, judgment is inevitable. The human being must give an account of his conduct and must face the consequences of how he lives his life. Obviously, to be judged fairly, this judgment must be made only after his earthly life has come to an end, and only by the One who gave this life, who knows everything, and who is All-powerful and All-just. Only then can he be judged fairly, and duly rewarded and punished, for everything-from his innermost thoughts to the consequences of his conduct that extend far and wide, and beyond his life for generations to come.
A person's ultimate destiny, therefore, lies in the Life to Come, in the Akhira Everyone will be judged there by due process of justice, fairly and equitably, mercifully and kindly. No one will be wronged or dealt with unjustly even by an atom's weight.
Thus, everything in our lives is being recorded. Even the smallest of incidents will be replayed before our eyes on the Day of Judgment. That Judgment will be final and one from which there will be no escape. Paradise will be the reward for excellence in doing good, while Hell-fire will be the penalty for those who were ungrateful and indulged in evil:
The delights and pleasures of the Hereafter, as well as, the penalty for those who condemn themselves to darkness and the wrath of Allah are described in such great detail in the Quran that almost one quarter of it is related to the Akhira. This is what the Prophet came to convey and this is what instills meaning and purpose to our lives.
When the lifestyle of one who is working solely for the material gains of this world is compared with that of a person who is striving for the everlasting rewards of the Hereafter, there is seemingly very little difference. In both cases, each person is seen to be striving to maintain a quality life. The Quran, however, states that the two parties are far from equal: Is then the one who believes equal to the man who is a transgressor and wicked? Not equal are they. [as-Sajda 32: 18.]
It is clear that the non-believer, limited to himself and feeding upon his own desires cannot, compare with the true Believer. The non-believer may find that all his worldly desires are fulfilled, but his accomplishments will only bring temporary satisfaction;
The true Believer on the other hand, may achieve worldly gains but he realises that true contentment will only come when the ultimate reward of Paradise and the pleasure of his Lord is achieved.
This understanding of life and its true objective is the secret of the believer's strength and support. This makes him the most powerful and resourceful person to walk upon the earth, The Quran continues in Sura al-Isra:
Start, then, to prepare for the Akhira today! Why waste your time and energy on what will perish when you can use the same to earn the delights and pleasures of the life to come? Everything you have must be put forward as an investment for that life, but you must keep in mind that the investment is not the objective. All that Allah has bestowed on you -body, mind, faculties and property -are valuables for investment, but the real objective is to earn the pleasure of Allah and the rewards of Janna.
Remember that your personal destiny and, therefore, the end of all your life's pursuits, lie in the Akhira, but the road to that destiny lies in Dunya, in this world. Indeed the achievements made during the time of the Prophet were the results of full participation in this world - neither withdrawing nor retiring from it - for the sake of the Life to Come. The Prophet and his Companions planned for this world as though they were going to stay here forever but equally they sought the rewards of the Hereafter as though death was close at hand. It is this delicate balance that you must strive to achieve in your approach to life. The Prophet Muhammad said:
For those who sat and listened to the Prophet, the Hereafter became almost a living reality to the extent that they could almost visualise it with their own eyes. On some occasions, during the Prophet's descriptions of the Akhira, they observed him going forward as if to grasp something while on other occasions he would withdraw as if to save himself. When questioned about those unusual movements the Prophet explained that as he spoke, he saw the fruits of janna in front of him. He reached out wanting to seize some so that he could show them. He said that, had he done so, it would have provided enough food for the entire world in all times to come. Similarly, when he withdrew, he saw the Hell-fire in front of him and wanted to save himself from it. It was this and other similar experiences witnessed by the Sahaba which were responsible for reforming their lives so completely that all their morals, manners, activities, goals in life - indeed, their entire purpose of existence - was determined by their awareness of their meeting with Allah. It is this reality and conviction in our ultimate fate - repeatedly emphasised in the Quran and in the life example of the Prophet - that we must continuously refer to for inspiration in conducting life's activities.
Allah has created everything with a fixed life span. The Quran states: It is not given to any soul to die save by Gods permission, and at an appointed time. [Ali Imran 3: 145.] Indeed there is no certainty in life except death. Every soul will taste death. [Ali Imran 3:185.] Not only is death itself inescapable, but the place and the very day and hour of death have been forever fixed: No person knows what he will earn tomorrow and no person knows in what land he will die. [Luqman 31: 34.] When the time arrives they cannot tarry a single moment nor can they go ahead. [an-Nahl 16: 61.]
In death, we are compelled to return to God. In life, however, we can choose to draw closer to God voluntarily by living our lives according to His will. In this way, we have the opportunity to meet Allah and gain His pleasure even before we leave this world.
Those who fail to use the bounties of Allah to earn His pleasure during this life, will forever regret their mistakes for the cessation of life brings the cessation of opportunities for redemption and salvation, as the Quran warns:
Though death is certain, we tend to forget from time to time our meeting with our Lord. This forgetfulness, although part of human nature can make us stray from our true mission in life: If anyone withdraws himself from Allah's remembrance, Most Gracious, We appoint for him an evil one to be his intimate companion. [az-Zukhruf 43: 36] Forgetfulness, however, can be overcome by remembering Allah in all of life's activities, as the Quran again declares: Those who fear Allah, when a thought of evil from Shaytan assaults them, bring Allah to remembrance -whereupon, lo! They see aright. [al-Araf 7: 201.] Additionally, we are urged in the Quran to make the following supplication:
Know that to fear death from which there is no escape is foolish. Having no fear of what is going to happen after death, though it is within our power to change it in our favour, is reckless. Allah reminds us in the Quran, Do not throw yourself into destruction with your own hands. [al-Baqara 2: 195.] For, no effort to please Allah will be left unrewarded, while every effort made to seek the pleasures of this world will come to naught. Moreover, the Prophet reminded us that nothing will go with us to our graves except our
deeds and that constant reminder of death will assist in keeping our indulgence in Dunya in perspective: `Remember often the terminator of pleasures [i.e. death]'. (Tirmidhi.) He also advised that we should take time to attend janaza or funeral prayers, as well as visit the graves of those who have made the transition into the Next-life, for these too will serve as reminders of our eventual fate: `He who expects to meet God should visit the graves for they remind us of the Hereafter'. (Muslim.)
The Prophet also wanted us that if we seek only the fulfillment of our selfish worldly desires, our lives may well become filled with frustration:
Additionally, one of the worst punishments the Quran describes is reserved for those who remain forgetful of Allah. On the Day of Judgment Allah will not speak to them. He will not even look in their direction. In this world they will claim to belong to Allah but they are heedless of His commands. On the Day that matters most, there will be a wall between them and Allah. His mercy and His compassion will be overflowing, but not for them.
The abundance of Allah's rahma or mercy will not come without pure actions. Pure actions, however, when performed, will make you deserving of Allah's mercy. This, in turn, will enable you to earn the delights of janna and His pleasure. The Quran proclaims: Call on Him with fear and longing. Surely, Allah's mercy is ever near to the doers of good. [al-Araf 7:56.] The Messenger of God also said:
Be reassured that Allah is not a vengeful God, ready to punish, but rather, one who is full of mercy and compassion. He, Himself has declared: My mercy encompasses all things. [al-Araf 7: 156.] Likewise, consider, the manner in which our actions are recorded in His scale of justice, as explained by the Prophet:
Thus, as long as our actions are worthy and deserving of Allah's mercy, His mercy will not be denied to us. The Prophet has again explained:
The decision to live our lives for the sake of Allah is no guarantee that we will not forget Allah and commit mistakes for `all children of Adam are sinners, but best among sharers are those who constantly repent'. (Tirmidhi.) Imam Bukhari recorded that even the Prophet, though he was sinless, `sought Allah's forgiveness 70 times a day'. We should therefore, constantly seek the forgiveness of Allah for every single sin, small or great. Allah says:
Seeking continuous forgiveness of Allah will assist in ensuring that our hearts and souls remain pure and wholesome. The Prophet said in this regard:
Whatever the magnitude of our misdeeds, Allah is always ready to respond with an even greater amount of pardon. Therefore, never despair of the mercy of Allah, in seeking His forgiveness, even for those sins committed repeatedly: O My servants who have transgressed against themselves, despair not of Allah's mercy; for Allah forgives all sins, surely He is the all-forgiving, the Mercy-giving. [az-Zumar 39: 53.] Thus, as long as there is hope there remains opportunity for redemption and salvation. Be aware, though, that the best form of repentance involves a firm resolve to reform and do better. The Messenger of Allah said:
The Prophet emphasised the necessary of lhtisab or self evaluation at every opportunity: `Everyone starts his day and is a vendor of his soul, either freeing it or bringing about its ruin'. (Muslim.) Umar ibn al Khattab, may Allah be pleased with him, also said in this respect:
Judge yourself before you are judged, evaluate yourself before you are evaluated and be ready for the greatest investigation.
At every Prayer time, especially in the early hours of the morning, when you are alone and can feel your own heart beating -seek forgiveness from Allah. The time of Salat al-Fajr, before the start of each day, is an ideal occasion to take account of yourself and plan for the day ahead.
Imam Tirmidhi related that the Prophet said, on the Day of judgment no child of Adam will move from the presence of God, unless he has answered the following five questions:
These five points can serve as a useful self-analysis programme. They can assist in checking our moral motivations, God-consciousness and determination to work for the cause of Allah. This self-analysis programme, when implemented on a regular basis, will serve as an important measure of your readiness to meet with Allah.
The Day of judgment, though it is to be feared, must also inspire in us a desire and eagerness to meet Allah. Sayyida Aisha reported that the Prophet said:
Our eagerness and desire to meet Allah should therefore, be echoed in all our Prayers. The Prophet Muhammad used to supplicate repeatedly:
This desire to meet Allah will calm our fear of death, which is only a natural instinct. Even the Prophet Musa, on whom be peace, out of fear ran away when he saw his staff turning into a serpent. [Ta Ha 20: 17-24.] Fear, though, can be conquered with dhikr, doing good and keeping ever before us, our meeting with the Lord and Master of the Day of Judgment.
Preparation to meet Allah must be the purpose and ultimate goal of our existence. It is the most critical decision and resolution we must make today. This will set the course and direction of our entire lives - to live according to the Quran, as shown by that most noble of exemplars, Muhammad, upon whom be peace.
The knowledge that Allah is pleased with us will be the climax of our mission in life. This will be attained when we find Him responding, God willing, to each of us in our hour of greatest need with the reassuring and welcoming words: