Hereafter Quran Quotes

If anyone seeks a religion other than Islam [submission to God], it will not be accepted from him; he will be among the losers in the Hereafter.

Once we have become clear in our minds that the after–life truly exists, we realize that the sole aim of our earthly existence should be to strive for success in the life to come, for, unlike the present ephemeral world, the Hereafter is eternal and real. What we understand by suffering and solace in this world cannot be compared with the suffering and solace of the Hereafter. Many individuals lead immoral, even criminal existences because they feel that we are free to do

Those who annoy God and His Messenger shall be cursed by God in this world and in the Hereafter. God has prepared for them a humiliating punishment.

85. And whoever seeks a religion other than Islaam, it will never be accepted of him, and in the Hereafter he will be one of the losers.

Short is the enjoyment of this world. The Hereafter is (far) better for him who fears Allaah, and you shall not be dealt with unjustly even equal to the Fatilaa (a scalish thread in the long slit of

He gives victory to whoever He wills. For He is the Almighty, Most Merciful. 6. ˹This is˺ the promise of God. ˹And˺ God never fails in His promise. But most people do not know. 7. They ˹only˺ know the worldly affairs of this life, but are ˹totally˺ oblivious to the Hereafter.

The history of Noah teaches the lesson that lovers of falsehood may appear to be all-powerful and they may be very long-lived, but they are nevertheless destined to face destruction. On the contrary, men of Faith may be very few in number and may appear to be quite powerless, but by God’s will, these are the very people who will ultimately share His grace in the present world, in the beginning and, finally, in the Hereafter.

We believe in God and in what has been sent down to us and to Abraham, Ishmael, Isaac, Jacob and the Tribes. We believe in what has been given to Moses, Jesus and the prophets from their Lord. We make no distinction between any of them. It is to Him that we have surrendered ourselves.’ 85 If anyone seeks a religion other than Islam [submission to God], it will not be accepted from him; he will be among the losers in the Hereafter.

Taqwā means to protect oneself against the harmful or evil consequences of one's conduct. If, then, by "fear of God" one means fear of the consequences of one's actions—whether in this world or the next (fear of punishment of the Last Day)—one is absolutely right. In other words, it is the fear that comes from an acute sense of responsibility, here and in the hereafter, and not the fear of a wolf or of an uncanny tyrant, for the God of the Qur’ān has unbounded mercy—although He also wields dire punishment, both in this world and in the hereafter.

73Prophet, strive against the disbelievers and the hypocrites, and be tough with them. Hell is their final home—an evil destination! 74They swear by God that they did not, but they certainly did speak words of defiance and became defiant after having submitted; they tried to do something,c though they did not achieve it, —being spiteful was their only response to God and His Messenger enriching them out of His bounty. They would be better off turning back [to God]: if they turn away, God will punish them in this world and the Hereafter, and there will be no one on earth to protect or help them.

Imam al-Qarāfī differentiates between the hope inherent in the Arabic word rajā’ and the hope implied by taṭwīl al-’amal. The Qur’an praises one who hopes for God and meeting Him in the Hereafter: “Say [O Muḥammad], ‘I am but a man like yourselves, but to whom it is revealed that your God is but one God. So whoever hopes to meet his Lord, let him do righteous deeds and never associate anyone with the worship of his Lord’” (QUR’AN , 18:110). A famous hadith narrated from ʿĀ’ishah relates that the Prophet said, “Whoever loves to meet God is one whom God also loves to meet.” And ʿĀ’ishah asked, “O Messenger of God, what about disliking death?” He replied, “It is natural to dislike death, but ultimately meeting God is something the believer seeks and looks forward to.” This kind of hope is known as rajā’. It is hope coupled with sincere effort to achieve what one hopes for.

There was justice, ultimately, he said, but it would not necessarily arrive in this life. Allah would provide it in the Hereafter. In Islamic politic circles, rather too much can be made of it, he said, and that hurt Muslims. " Think of Palestine," he suggested. "We have no doubt that there has been wrongdoing against the Palestinians by the Jews. But one has to really think about helping what is a very weak community. The way to help is not to bring justice." "No?" "No. If you insist on justice, then the weak community becomes weaker, because those in power won't give it. They will just hate them more." "But what can Muslims do without seeking justice?" I asked. Compromise, said the Sheikh. That will bring peace, which in turn will give a battered community the time and space to heal. "Weak people, if they don't admit they are weak, it's going to destroy them more and more," he noted. "Some people say, 'When we make peace, we accept injustice.' I'm saying, when we make peace, we buy time." The Quran, he reminded me, says "Peace is better.

people by My messages and My words. So take hold of what I give thee and be of the grateful. 145  And We ordaineda for him in the tablets admonition of every kind and clear explanation of all things. So take hold of them with firmness and enjoin thy people to take hold of what is best thereof. I shall show you the abode of the transgressors.b 145a. Kataba means He (God) prescribed, appointed or ordained and made obligatory (LL). The words admonition of every kind and explanation of all things cannot be taken generally, but are limited by the requirements of the time in which Moses appeared. 145b. The meaning is that a time will come to the Israelites when they will become transgressors, i.e. they will not keep the Divine commandments. 146  I shall turn away from My messages those who are unjustly proud in the earth. And if they see every sign, they will not believe in it; and if they see the way of rectitude, they take it not for a way; and if they see the way of error, they take it for a way. This is because they reject Our messages and are heedless of them. 147  And those who reject Our messages and the meeting of the Hereafter — their deeds are fruitless. Can they be rewarded except for what they do? SECTION 18: Israelites worship a calf 148  And Moses’ people made of their ornaments a calf after him — a (lifeless) body,a having a lowing sound. Could they not see that it spoke not to them, nor guided them in the way? They took it (for worship) and they were unjust. 148a. The word jasad means a body, as well as red or intensely yellow. The former meaning is the one generally adopted by the commentators, the significance

Those who calumniate the unaware but honorable believing women are cursed in the present life and the Hereafter. And for them is a grievous punishment.

The second division concerns the definition of the path of advancing towards God (may He be exalted!). This is by devoting oneself to the service of God as He (may He be exalted!) said, “Devote yourself to Him very devoutly”[15] (وَتَبَتَّلْ إِلَيْهِ تَبْتِيلًا). Devotion to Him is achieved by advancing towards Him and turning away from things other than Him; and this is expressed in His words, “There is no God but He; so take Him for a guardian.”[16] (لَا إِلَهَ إِلَّا هُوَ فَاتَّخِذْهُ وَكِيلًا) Advancement towards Him can only be achieved by perseverance in remembrance of Him, while turning away from things other than Him is effected by opposing passion, by cleansing oneself from the troubles of this world, and by purification of the soul from them. The result of this purification is prosperity in the Hereafter[17] as God (may He be exalted!) said, “He indeed has achieved prosperity who has purified himself and remembers the name of his Lord and so performs the ritual prayer”[18] (قَدْ أَفْلَحَ مَن تَزَكَّى ■ وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّى). Thus the path is supported by two matters, namely, perseverance and opposition—perseverance in remembrance of God (may He be exalted!) and opposition to that which diverts from Him. This is the journey (al-safar) to God.[19]

[Mention] when Allah said, "O Jesus, indeed I will take you and raise you to Myself and purify you from those who disbelieve and make those who follow you [in submission to Allah alone] superior to those who disbelieve until the Day of Resurrection. Then to Me is your return, and I will judge between you concerning that in which you used to differ. And as for those who disbelieved, I will punish them with a severe punishment in this world and the Hereafter, and they will have no helpers."But as for those who believed and did righteous deeds, He will give them in full their rewards, and Allah does not like the wrongdoers.This is what We recite to you, [O Muhammad], of [Our] verses and the precise [and wise] message.Indeed, the example of Jesus to Allah is like that of Adam. He created Him from dust; then He said to him, "Be," and he was.The truth is from your Lord, so do not be among the doubters.Then whoever argues with you about it after [this] knowledge has come to you - say, "Come, let us call our sons and your sons, our women and your women, ourselves and yourselves, then supplicate earnestly [together] and invoke the curse of Allah upon the liars [among us]."Indeed, this is the true narration. And there is no deity except Allah . And indeed, Allah is the Exalted in Might, the Wise.'' Quran Surah Chapter ALI 'IMRAN FAMILY OF IMRAN :3:55-62

And verily the Hereafter will be better for thee than the present." (93:4)

A popular saying (often erroneously identified as a hadith of the Prophet ) is, “Act for your world as if you will live forever, and act for your Hereafter as if you are going to die tomorrow.” Shaykh Bashīr ʿUthmān Bashīr, a contemporary scholar, said that people frequently misunderstand this saying and use it as a justification for working very hard for the world. However, the tradition states that we have forever to take care of our worldly affairs, but we must tend to the Hereafter as if death awaits tomorrow. This implies making even our worldly affairs for the sake of God. The point is not to suggest that a person neglect his work; rather, it speaks to one’s intentions, such that one’s work in the world does not detract from the Hereafter. The Qur’an says, “Do not forget your portion of this world” (QUR’AN, 28:77). There are two ways this can be interpreted. First, do not neglect what God has given you to expend for the Hereafter. Second, do not forget or neglect this world, even though the more important concern is the Hereafter. Both understandings are acceptable. Believers are not anti-worldly in a sense propagated by some Christian theologies. The world is a place God made for us to enjoy but not to the point that we forget our purpose and ultimate destiny.

Muslim identity and thought in Nigeria derive from the Sufi brotherhoods of Qadiriyya and Tijaniyya, primarily as a result of the historical role of the Kanem-Borno and Sokoto caliphates in the spread of Islam. The Sufi orders and the Izalatul Bidi’a wa Ikhamatis Sunnah (People Committed to the Removal of Innovations in Islam; hereafter Izala) are the two dominant contemporary Muslim foci of identity. The disdain towards and fear of boko (Western education) arose from its historically close association with the colonial state and Christian missionaries. This also suited colonial educational policy well, as the British had no intention of widespread education anyway. The aim of colonial education, particularly in northern Nigeria, was to maintain the existing status quo by “imparting some literacy to the aristocratic class, to the exclusion of the commoner classes” (Tukur 1979: 866). By the 1930s, colonial education had produced a limited cadre of Western-educated elite, who were conscious of their education and were yearning to play a role in society. Mainly children of the aristocratic class, the type of education they received was “different from the traditional education in their various societies, and this by itself was enough to mark them out as a group” (Kwanashie 2002: 50). This new education enabled them to climb the social and economic ladder over and above their peers who had a different kind of education, Quranic education. This was the origin of the animosity and distrust between the traditionally educated and Western-educated elite in northern Nigeria. Though subordinate to the Europeans, these educated elite were perceived as collaborators by their Arabic-educated fellows. Thus the antagonism towards Western education continues in many northern Nigerian communities, which have defied government campaigns for school enrollment to this day.

Whoever seeks other than Islam as a religion, it will not be accepted from him, and in the Hereafter he will be among the losers.

No soul can die except by God’s leave, at a predetermined time. Whoever desires the reward of the world, We will give him some of it; and whoever desires the reward of the Hereafter, We will give him some of it; and We will reward the appreciative.

To give an example of the Sufi approach to teachings, a conservative Islamic theologian might say that a Muslim who does not perform the five cycles of daily prayers will suffer punishment in the hereafter. A Sufi teacher, on the other hand, will liken prayers to attendance at celestial banquets. A practitioner who fails to pray is missing out on the joy of the feast. That loss is the punishment.

Behold! The friends of Allah will indeed have no fear nor will they grieve 10:63 —those who have faith and are Godwary. 10:64 For them is good news in the life of this world and in the Hereafter. (There is no altering the words of Allah.) That is the great success.

77.  Have you not considered those who were told, "Restrain your hands, and perform your prayers, and spend in regular charity"? But when fighting was ordained for them, a faction of them feared the people as Allah is ought to be feared, or even more. And they said, "Our Lord, why did You ordain fighting for us? If only You would postpone it for us for a short while." Say, "The enjoyments of this life are brief, but the Hereafter is better for the righteous, and you will not be wronged one bit.

And persecution is more serious than killing. They will not cease to fight you until they turn you back from your religion, if they can. Whoever among you turns back from his religion, and dies a disbeliever-those are they whose works will come to nothing, in this life, and in the Hereafter. Those are the inmates of the Fire, abiding in it forever.

3:145 And it is not [possible] for one to die except by permission of Allah at a decree determined. And whoever desires the reward of this world – We will give him thereof; and whoever desires the reward of the Hereafter – We will give him thereof. And We will reward the grateful.

3:77 Indeed, those who exchange the covenant of Allah and their [own] oaths for a small price will have no share in the Hereafter, and Allah will not speak to them or look at them on the Day of Resurrection, nor will He purify them;

In addition to that, a question is sometimes raised that if Allah knows and has power over all things, then why He does not stop the evil actions before they cause suffering. In reflecting on this, it is important to understand how the faith-based worldview explains life in this world. Human life in this world is a trial in which if we remain faithful and morally conscious individuals in carrying out all normal duties of life, then we will be rewarded in life hereafter. If we do otherwise and live immoral lives, then we will not escape divine justice in the afterlife. Since the trial nature of this life requires the exercise of free will, that is why, Allah does not intervene to provide absolute justice in this world. However, faith-based teachings in Qur’an urge and compel moral and pro-social behaviour. The knowledge of perfect accountability boosts hope and aspiration and reduces despair of worldly misfortunes and temptation towards unrestrained material pleasures.

Qur'an 5:30-35: "The (selfish) soul of the other led him to the murder of his brother: he murdered him, and became (himself) one of the lost ones. Then Allah sent a raven, who scratched the ground, to show him how to hide the shame of his brother. "Woe is me!" said he; "Was I not even able to be as this raven, and to hide the shame of my brother?" then he became full of regrets- On that account: We ordained for the Children of Israel that if any one slew a person - unless it be for murder or for spreading mischief in the land - it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people. Then although there came to them Our messengers with clear signs, yet, even after that, many of them continued to commit excesses in the land. The punishment of those who wage war against Allah and His Messenger, and strive with might and main for mischief through the land is: execution, or crucifixion, or the cutting off of hands and feet from opposite sides, or exile from the land: that is their disgrace in this world, and a heavy punishment is theirs in the Hereafter; Except for those who repent before they fall into your power: in that case, know that Allah is Oft-forgiving, Most Merciful. O ye who believe! Do your duty to Allah, seek the means of approach unto Him, and strive with might and main in his cause: that ye may prosper.

Hereafter:

You ˹believers˺ settled with the fleeting gains of this world,[347] while Allah’s aim ˹for you˺ is the Hereafter. Allah is Almighty, All-Wise.

This worldly life is no more than play and amusement. But the Hereafter is indeed the real life, if only they knew.

And surely you are calling them to the Straight Path, 74. but those who disbelieve in the Hereafter are certainly deviating from that Path.

Surely those who accuse chaste, unsuspecting, [702] believing women are cursed in this life and the Hereafter. And they will suffer a tremendous punishment 24. on the Day their tongues, hands, and feet will testify against them for what they used to do.

Indeed, those who love to see indecency spread among the believers will suffer a painful punishment in this life and the Hereafter. Allah knows and you do not know. 20. ˹You would have suffered,˺ had it not been for Allah’s grace and mercy upon you, and had Allah not been Ever Gracious, Most Merciful.

As for the disbelievers, their deeds are like a mirage in a desert, which the thirsty perceive as water, but when they approach it, they find it to be nothing. Instead, they find Allah there ˹in the Hereafter, ready˺ to settle their account. And Allah is swift in reckoning.

That ˹eternal˺ Home in the Hereafter We reserve ˹only˺ for those who seek neither tyranny nor corruption on the earth. The ultimate outcome belongs ˹only˺ to the righteous.

See how We have favoured some over others ˹in this life˺, but the Hereafter is certainly far greater in rank and in favour.

When you ˹O Prophet˺ recite the Quran, We put a hidden barrier between you and those who do not believe in the Hereafter. 46. We have cast veils over their hearts—leaving them unable to comprehend it—and deafness in their ears.

Allah makes the believers steadfast with the firm Word ˹of faith˺[480] in this worldly life and the Hereafter. And Allah leaves the wrongdoers to stray. For Allah does what He wills.

But the life of this world, compared to the Hereafter, is nothing but a fleeting enjoyment.

As for those who emigrated in ˹the cause of˺ Allah after being persecuted, We will surely bless them with a good home in this world. But the reward of the Hereafter is far better, if only they knew. 42. ˹It is˺ they who have patiently endured, and in their Lord they put their trust.

For those who do good in this world, there is goodness. But far better is the ˹eternal˺ Home of the Hereafter. How excellent indeed is the home of the righteous: 31. the Gardens of Eternity which they will enter, under which rivers flow. In it they will have whatever they desire. This is how Allah rewards the righteous—

This worldly life is no more than play and amusement. But the Hereafter is indeed the real life, if only they knew.