For those who believe in the afterlife, there is often this concern that whether they go to heaven or hell. Some Muslims believe that being a Muslim suffices for entering heaven, but is that true? If so, what happens to those who are born to non-Muslim families? Some believe that all Muslims are Arab or to become Muslim one should be whether Arab or know Arabic. Then, they might ask about what will happen to those who do not know Arabic. Since no one chooses where to be born, is it fair to send those born among disbelievers (Kafir) to hell? What will happen to converts because of their past before conversion to Islam? These and other questions are all answered here.
Some people believe that God has created mankind to send some of them to heaven and the rest to hell! But, it is not true at all. One is totally free to follow the divine guidance and reach heaven or to deny it and go to hell. Hence, everyone determines him\herself where he\she goes after death.
According to the Quran, God will curse those who are disbelievers and die while they are still disbeliever (2:161). They will remain in hell forever, their punishment will not be alleviated, nor will they be reprieved (2:162). On the contrary, those who are faithful to God and do righteous deeds (98:7) will be rewarded the Gardens of Eden. God will be pleased with them, and they will be pleased with Him (98:8).
Knowing that not having faith will end in hell, what will happen to believers? Will they all enter heaven?
Islam recognizes the freedom and other rights of the followers of the previous religions; also, has ordered Muslims to hold them in considerable respect [1]. Moreover, Islam knows those followers eligible for salvation; it all depends on one’s deeds and faith in God. In Surah al-Baqarah it is said that: “Indeed, the faithful, the Jews, the Christians, and the Sabaeans—those of them who have faith in Allah and the Last Day and act righteously—they shall have their reward from their Lord, and they will have no fear, nor will they grieve” (2:62). In other words, according to the Islamic principles, it is disagreeable to punish those who have not received the message of Islam either before its rise or after that, and God will never do that.
In Surah Al-i-Imran it is said that anyone who follows a religion other than Islam will be among the losers in the Hereafter (3:85). So, being a Muslim, on its own, is the prerequisite for entering heaven; but it is not enough. The key to the eternal salvation and heaven is doing good deeds. Whoever submits to Islam but does not do any good deeds will not go to heaven. On the contrary, there are people who are not Muslim, as we call it, but they will accept Islam if they receive its message and therefore, they might enter heaven. In other words, one should have faith and submit to God, and this should be manifested in one’s acts.
In Surah al-Hujurat, the difference between belief and submission is clarified (49:14). By saying the two testimonies (Shahada), one submits to Islam, but being faithful is more than that. To have faith in God deep in the heart, one should obey God and his messenger, Prophet Muhammad (PBUH&HP) (49:14), and this should be reflected in one’s conduct [2].
It is also stated that the noblest of people before God is the most righteous of them (2:13). This is logical, too. We also, as human beings, naturally like and appreciate those who are good and do good deeds. Hence, what is important is one’s deeds. Skin color, race, language, nationality, gender, age, and social class do not solely lead to salvation and heaven. Two clear examples in this regard are the son of Prophet Noah (PBUH) and the wife of Prophet Lot (PBUH) who both did not believe in prophet’s message and were thus condemned to Hell. Their stories warn that in spite of being a member of the family of the prophet, one might deviate, disobey God and move towards hell.
Among disbelievers (Kafir), there are those who deny the truth and will never submit to the divine guidance. These will never enter heaven, as mentioned earlier. There are also non-Muslims who have not received the message of Islam, and they are not responsible for not receiving it, but they will surely accept Islam as soon as they know about it. These will not be punished and will not go to hell since the Quran says: “We do not punish (any community) until We have sent (to them) an apostle” (17:15).
References:
- Monotheistic faith
- M. H. Tabataba'I, “Tafsir al-mizan”, (2 :14).
Islam has spread much more quickly than the other religions all over the world. The question is how this has happened? And it becomes more important when we consider the situation in which Prophet Muhammad (PBUH&HP) emerged.
He (PBUH&HP) invited people to Islam while he did not have any wealth or position and even when his family opposed him; except his wife, Lady Khadija (AS), and his cousin, Imam Ali (AS). Several factors were involved which we will discuss in a series of articles. Here, the focus is on how pleasant characteristics of Prophet Muhammad (PBUH&HP) helped Islam to become well known throughout the world.
In the Quran it is emphasized that the morals and attitude of Prophet Muhammad (PBUH) was one of the factors which attracted people to Islam: “had you been harsh and hard-hearted, they (people) would have surely scattered from around you” (3:159). This pleasant behavior of the Prophet (PBUH&HP) which made people inclined to him and Islam is known to be due to the God’s mercy over him (PBUH&HP) (3:159).
Prophet Muhammad (PBUH&HP) was forgiving towards those who had bothered him or even insulted him. It is narrated that once, a Jew accused Prophet (PBUHHP) of owing him some money and insisted on paying him back immediately. Prophet (PBUH&HP) told him gently that he had made a mistake, but the man repeated his claim and suddenly assaulted the Prophet (PBUH&HP). The companions of Prophet (PBUH&HP) came to interfere, but he (PBUH&HP) said: “I know how to deal with my friend.” He (PBUH&HP) behaved very nicely such that the man acknowledged that this behavior is only expected from a prophet and he declared his belief and embraced Islam right there.
However, he (PBUH&HP) was very serious about applying Islamic regulations or others’ rights. It is narrated that a woman from Quraysh [i] had stolen something; she confessed and had to be punished. Many people, including her family, interfered to change the Prophet’s mind and to stop her punishment. Prophet (PBUH) told people that they had meddled because she was from a famous family, but there is no exception to Islamic rules.
To provide an exemplary leader for others, to train people to act alike, to valorize his companions and to convince people to follow his instructions, Prophet (PBUH) used to take advice. Of course, in the end, he (PBUH&HP) was the one who decided and made firm decisions: “consult them on the matter. And when you have decided, then rely upon Allah” (3:159).
“Invite (mankind) to the Way of your Lord with wisdom and fair preaching, and argue with them in a way that is better” (16:125). Unlike what is advertised against Islam, Prophet Muhammad (PBUHHP) never forced people or threatened them to accept Islam.
On the contrary, following the advice of the Quran, he promoted Islam with kindness, fairness, and wisdom. Instead of humiliating and discriminating non-Muslims, or being harsh and fierce, he used rational argument and discussion which also improved their rationality and thinking power [1]. This followed the fact that embracing Islam should be according to the personal perception and understanding and it cannot be based on the imitation [2].
Notes:
[i]A mercantile tribe that historically inhabited and controlled Mecca and Ka'aba.
References:
The debates and discussions regarding the relationship between ethics and economy in Islam are one of the most controversial and never-ending ones in the history of economics. To have a brief grasp of this issue, let’s take a look at some of the arguments and what Islam thinks of this relationship.
Many of the modern economists believe that economic issues, just like other materialistic ones, are only governed by specific natural and scientific rules that can be examined through empirical evaluations [1]. Accordingly, since ethical and moral matters cannot be understood through scientific ways of assessment and are not empirical, then they cannot be in any way related to the science of economy and business.
While it is true that both the economy and natural sciences are based on the principle of causality, the nature of this relationship entirely differs in each one of them. That is, cause and effect work for natural phenomena in a deterministic way, while in the case of the economy, one party -human beings- in this relationship is capable of choosing based on his/her own free will [2].
In other words, in economic issues, this law of causality appears in an indeterministic way, since human beings are born naturally to be independent and free to choose. So, here comes the issue of ethics through which human values would be defined, and their choice would be directed.
Moreover, the other reason that some economists believe in the separation of economy and ethics roots back in their worldview, that is their view of human being and their relationship with the world and their Creator.
This opinion is mainly based on the humanistic and philosophical principles of capitalistic societies such as Deism, Humanism, Individualism, and Utilitarianism, all of which exclude God and spiritual matters and regard human beings and his desires as the sole purpose of life. On the other hand, according to the Islamic worldview, God is the center and pivot of the universe in which human beings are His successors [3].
Consequently, the whole of nature with all its resources is given to humankind as a kind of loan which he can only use for a specific period. Furthermore, Islam considers two aspects of human beings: one spiritual and the other material, both sides of him/her should be taken into account in all his/her activities, including business. As a result, he is bound to execute financial affairs concerning ethical and moral principles.
According to the Holy Quran, a person who observes moral and ethical principles in his financial affairs would develop some characteristics in his life regarding materialistic issues, such as
1. Being observant of other people’s economic interests and sometimes preferring their interests over his/her own [4],
2. Not being dependent on his/her wealth, only using it with the intention of God’s satisfaction and serving the people in need [5],
3. Showing self-restraint and patience when facing difficulties, not losing his/her control at the time of prosperity, and avoiding extravagance and ostentation [6],
4. Having foresight and deep insight into the way he/she earns and spends money [7].
To conclude, an economic system without moral principles will have no result other than causing injustice and dissatisfaction both for each individual and the society in which he/she lives. Ethical issues, specifically of Islamic kind, should be salient in all aspects of the economy -e.g., production, distribution, spending, etc.- for the people in society to reach a desirable environment for lawful and satisfactory business and trading [8].
References:
- Tafazzoli, Freydoon. Tarikhe Aghayede Eghtesadi (A History of Economic Ideologies). 1st ed. Tehran, Nei Publication
- for more information about Islam’s idea regarding human beings willpower see the Holy Quran: 18:29, 76:3 and 13:11.
- 1:30
- 59:9
- 1:265, 51:19
- 11:10-11
- 35: 29-30
- Iravani, Javad. Akhlaghe Eghtesadi Az Didgahe Quran va Hadith. Majaleye Takhasosie Elahiat va Hughugh 14, 1383. P 90-100.