Every human being, regardless of religion, nationality, wealth, or social position, must eventually confront one unavoidable reality: death. But is death the end of human existence? This question is answered differently in different religions. For many the life ends after death and there is nothing beyond. While Islam calls death a temporary halt of worldly life for there is a permanent life beyond it. But many do not reflect over death despite much has been said about resurrection, judgement day and the after life.
We spend much of our lives building careers, accumulating wealth, raising families, pursuing ambitions, and securing our future. Yet, despite extraordinary advances in medical science, no human being has succeeded in eliminating death. So the question remains: What happens when life comes to an end?
Does human consciousness disappear forever? Does everything we have done become meaningless? What happens to those who suffered injustice without receiving justice, or those who committed terrible wrongs and escaped punishment?
Islam offers a profound answer: Death is not the end of human existence. It is the passage from a temporary earthly life toward an eternal existence in which every human being will be resurrected and held accountable before Allah.
Belief in the Hereafter (Al-Akhirah) is one of the six articles of Islamic faith. The Qur'an repeatedly links belief in Allah with belief in the Last Day because, in Islam, human life cannot be fully understood without recognizing its eventual accountability.
[Read: Six articles of faith]
The Qur'an declares:
كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ "Every soul will taste death." — Surah Aal Imran 3:185
But the verse does not stop there. It continues by declaring that human beings will receive their full recompense on the Day of Resurrection. This raises an extraordinary possibility: What if everything we consider the end of life is actually the beginning of our final accountability?
Let us examine how the Qur'an describes this journey.
1. Why Does Islam Teach That There Must Be Life After Death?
The Qur'an does not present resurrection as an isolated religious doctrine. It connects it with the very purpose of human existence.
Allah asks: "Did you then think that We had created you without purpose, and that you would never be returned to Us?" — Surah Al-Mu'minun 23:115
This verse challenges the idea that human existence is merely an accidental journey ending in permanent extinction. If life had no purpose beyond temporary enjoyment, what would become of the distinction between justice and injustice, honesty and dishonesty, kindness and cruelty?
Throughout human history, many innocent people have suffered without obtaining justice. Equally, many powerful wrongdoers have died without answering for their actions. The Qur'an teaches that worldly circumstances do not represent Allah's final judgment.
In Surah Al-Jathiyah 45:21, Allah challenges the assumption that those who commit evil and those who believe and perform righteous deeds should ultimately be treated alike.
The Hereafter, therefore, represents the fulfilment of divine justice.
Explanation of Abul A'la Maududi In Tafhim al-Qur'an, particularly his introduction to Surah An-Naba (78), Maududi identifies resurrection and final accountability as central themes of the early Makkan revelation. He explains that the Prophet Muhammad ﷺ was conveying not only the Oneness of Allah, but also the certainty that human beings would be raised again and judged according to their beliefs and actions.
The lesson: Our earthly life is the period in which we make moral choices; the Hereafter is where their ultimate consequences become apparent.
2. The First Stage: Death and the Departure of the Soul
Islam teaches that every person's earthly life has an appointed duration known to Allah.
Surah Az-Zumar 39:42 states that Allah takes souls at the time of death and also describes His taking of souls during sleep, returning those whose appointed time has not yet arrived. This establishes that life and death remain under Allah's authority. The Qur'an also refers to the angels responsible for taking human souls (32:11; 6:61).
What happens at the moment of death? Surah Al-Waqi'ah 56:83–87 describes the helplessness of those witnessing a person's final moments. Family members may stand nearby, medical professionals may provide assistance, and every possible effort may be made to preserve life. Yet ultimately death cannot be prevented when its appointed time arrives. The Qur'an reminds us that human beings possess neither independent control over life nor unlimited power to delay death.
The lesson: Death is not something to be remembered only during funerals. Its certainty should make us more conscious of how we use the life we have been given.
3. What Happens Between Death and Resurrection? Understanding Barzakh
A common question is whether a person immediately enters the final life of Paradise or Hell upon dying. The Qur'an describes an intermediate condition known as Barzakh (برزخ).
Consider Surah Al-Mu'minun 23:99–100. It describes a person who, upon approaching death, begs Allah to return him to earthly life so that he may perform the good deeds he previously neglected. The request is refused.
The Qur'an then declares: وَمِن وَرَائِهِم بَرْزَخٌ إِلَىٰ يَوْمِ يُبْعَثُونَ "And behind them is a barrier until the Day they are resurrected." — 23:100 - The word Barzakh literally conveys the meaning of a barrier or intervening separation. In Islamic theology, it refers to the intermediate existence between death and the Day of Resurrection.
What do scholars say about Barzakh?
- Ibn Kathir, commenting on 23:100, explains Barzakh as the intervening condition separating earthly existence from the final resurrection. He cites early authorities who describe it as a barrier between the two lives.
- Mufti Muhammad Shafi, in Ma'ariful Qur'an, similarly explains that Barzakh separates the deceased from the world and that the opportunity to return for further worldly deeds has ended.
- Maulana Wahiduddin Khan, in Tazkirul Qur'an, emphasizes the moral significance of this passage: the life granted to a person is an opportunity that cannot be recovered after death.
Is there awareness in Barzakh? Authentic Hadith describe questioning in the grave and an intermediate experience of comfort or punishment.
In Sahih al-Bukhari 1338, the Prophet ﷺ describes angels questioning the deceased concerning his testimony about the Prophet Muhammad ﷺ.In Sahih al-Bukhari 1379, the Prophet ﷺ explains that the deceased is shown his or her eventual place in Paradise or Hell until the Day of Resurrection.
Surah Ghafir 40:46 describes Pharaoh's people being exposed to the Fire before the establishment of the Last Hour. Ibn Kathir regards this as important Qur'anic evidence supporting punishment during Barzakh. Nevertheless, the precise nature of this existence belongs to Al-Ghayb — the unseen. We should therefore avoid claiming to know every detail of how the soul experiences the period after death.
The important distinction is that Barzakh is not the final resurrection or the complete final judgment. Those events are still to come.
4. Resurrection: Can Human Beings Really Be Brought Back to Life?
This is perhaps the most intellectually challenging aspect of the Islamic doctrine of the Hereafter. When a human body decomposes, its physical remains gradually return to the earth. How could someone whose body disappeared centuries ago be recreated?
Interestingly, this objection is not new. The Qur'an records essentially the same question being asked during the lifetime of Prophet Muhammad ﷺ.
The remarkable argument in Surah Ya-Sin 36:78–79 Allah describes someone challenging the possibility of resurrection: "Who will give life to bones while they are disintegrated?" — 36:78. The Qur'an replies: قُلْ يُحْيِيهَا الَّذِي أَنشَأَهَا أَوَّلَ مَرَّةٍ "Say, He will give them life who produced them the first time." — 36:79
This answer is central to the Qur'anic reasoning about resurrection. If Allah brought human beings into existence in the first place, why should their recreation lie beyond His power? The argument is developed further in 36:81–83, which refers to Allah's creation of the heavens and earth and His power to bring creation into being.
- How Ibn Kathir interprets these verses He explains that the questioner overlooks his own creation. The person considers the restoration of decayed bones impossible while forgetting that Allah originally brought him into existence. Thus, the Qur'an directs attention from the apparent impossibility of resurrection to the divine power responsible for the original creation.
- How Maududi explains the argument Maududi, in his commentary on 36:77–79, observes that the objection assumes Allah to be limited by the same inability that human beings experience. Human beings cannot ordinarily restore the dead to life. But the Qur'anic argument is that the Creator's ability cannot be measured by the limitations of His creation.
An important clarification
The Qur'an is making a theological and philosophical argument based upon Allah's existence, knowledge, and power. It is not claiming that bodily resurrection has already been demonstrated through reproducible scientific experiments.
For someone investigating Islam, the underlying question is whether there are persuasive reasons to believe in the existence of an all-powerful Creator and the authenticity of His revelation. If those premises are accepted, resurrection becomes consistent with the divine attributes affirmed by the Qur'an.
5. The Qur'an Points to Creation as a Sign of Resurrection
The Qur'an repeatedly uses familiar examples to help human beings reflect upon the possibility of life being restored.
- Human development
- Surah Al-Hajj 22:5–7 describes human development from its earliest stages through birth, maturity, old age, and death. The same passage refers to barren earth becoming fertile after rainfall.
- It then declares: "And that the Hour is coming — no doubt about it — and that Allah will resurrect those in the graves." — 22:7
- Ibn Kathir explains that the creation and development of human life, together with the revival of barren land, are presented as signs of Allah's power.
- The revival of vegetation is an analogy, not a scientific demonstration that human resurrection takes place through an identical biological process.
- The example of Prophet Ibrahim
- In Surah Al-Baqarah 2:260, Prophet Ibrahim asks Allah: "My Lord, show me how You give life to the dead."
- Allah asks whether he believes.
- Ibrahim replies: بَلَىٰ وَلَٰكِن لِّيَطْمَئِنَّ قَلْبِي "Yes, but [I ask] only that my heart may be satisfied."
- Allah then provides him with an extraordinary demonstration involving four birds. The significance of this account extends beyond the event itself.
- It shows that a sincere believer may seek a deeper understanding of something already accepted in faith.
- Mufti Muhammad Shafi, in Ma'ariful Qur'an, explains that Ibrahim's request was motivated by a desire for reassurance and deeper certainty, not a rejection of belief in Allah's power.
- This is an especially valuable lesson for Muslims and non-Muslims who ask difficult questions about life after death.
6. The Day of Resurrection: When Humanity Will Rise Again
The Qur'an describes a future event when the present order of the world will come to an end and human beings will be resurrected.
The Last Day is referred to by several names:
- Yawm al-Qiyamah: The Day of Resurrection.
- Yawm al-Ba'th: The Day of Raising the Dead.
- Yawm al-Hisab: The Day of Reckoning.
- Yawm ad-Din: The Day of Recompense.
- Yawm al-Hashr: The Day of Gathering.
These names emphasize different dimensions of the same ultimate reality.
The blowing of the Trumpet Surah Az-Zumar 39:68 describes the blowing of the Trumpet, the collapse of the existing order, and a subsequent blowing after which people rise.
The Qur'an declares: ثُمَّ نُفِخَ فِيهِ أُخْرَىٰ فَإِذَا هُمْ قِيَامٌ يَنظُرُونَ "Then it will be blown again, and they will rise up at once, looking on." — 39:68
The Qur'an also describes humanity emerging from the graves and proceeding toward the gathering in Surah Ya-Sin 36:51–52.
Classical scholars have discussed the number and sequence of trumpet blasts. Some distinguish a blast of terror, a blast of death, and the blast of resurrection; others explain the principal events through two blasts. However, the essential Qur'anic teaching is not dependent upon resolving every detail of that sequence. All human beings will eventually be raised and brought before Allah.
Will resurrection be bodily or merely spiritual? The mainstream classical Islamic understanding affirms bodily resurrection, not merely the continued existence of an immaterial soul.
Surah Al-Qiyamah 75:3–4 explicitly challenges the assumption that Allah cannot reassemble human bones and refers even to the restoration of fingertips.
The Qur'an therefore presents resurrection as the restoration of human existence through Allah's power. However, it does not provide a scientific description of the mechanism by which this event will occur.
7. The Great Gathering: When Every Human Being Stands Before Allah
Following resurrection comes the gathering of humanity, known as Al-Hashr.
The Qur'an describes it in Surah Al-Kahf 18:47: "We will gather them and not leave behind from them anyone."
All worldly distinctions that once appeared so important — wealth, nationality, family prestige, profession, influence, and political authority — will no longer provide independent protection.
The Prophet ﷺ described the seriousness of this gathering. In Sahih al-Bukhari 6527, he said that people would be gathered barefoot, unclothed, and uncircumcised. When Aisha expressed concern about people seeing one another, the Prophet explained that the circumstances would be too overwhelming for such concerns. The purpose of this description is to emphasize humanity's complete dependence upon Allah.
No worldly achievement will exempt someone from accountability. A ruler and a laborer, a wealthy merchant and a poor farmer, a scholar and an ordinary citizen will all stand before their Creator. The final judgment will not depend on worldly prestige.
8. The Day of Judgment: Every Action Will Be Brought Forward
The Qur'an teaches that resurrection is followed by divine judgment. This is perhaps its most morally significant teaching.
Allah declares: "And We place the scales of justice for the Day of Resurrection, so no soul will be treated unjustly at all." — Surah Al-Anbiya 21:47
Even the smallest action will not escape Allah's knowledge.
- The record of deeds
- Surah Al-Isra 17:13–14 describes a record that will be presented to each person.
- The individual will be told: اقْرَأْ كِتَابَكَ "Read your record." — 17:14
- Surah Al-Kahf 18:49 describes the amazement of people discovering that their record contains both small and great deeds.
- The weighing of deeds
- Surah Al-A'raf 7:8–9 and Surah Al-Anbiya 21:47 refer to the weighing of deeds and the establishment of justice.
- Ibn Kathir explains that no one will suffer injustice during this reckoning, however small the matter may be.
- The Qur'an declares: "So whoever does an atom's weight of good will see it." — 99:7
- And the following verse says that whoever does an atom's weight of evil will also see it (99:8).
- The rights of other human beings
- The Prophet ﷺ gave a particularly sobering warning about moral accountability.
- In Sahih Muslim 2581, he describes a person who comes on the Day of Resurrection with prayers, fasting, and Zakat but has wronged others through abuse, slander, unlawful seizure of property, violence, or bloodshed.
- The person's good deeds are then used to compensate those who suffered from the wrongdoing.
- This Hadith conveys a profound message: Religious observance cannot be used to erase the rights of other human beings.
- A person cannot cheat others, damage reputations, deprive orphans of their property, or abuse authority and assume that ritual worship automatically cancels these injustices.
The Hereafter gives meaning to Allah's repeated commands concerning honesty, compassion, justice, and the protection of human dignity.
9. What Happens After Judgment? Paradise, Hell and Allah's Mercy
The Qur'an describes the ultimate consequences of divine judgment through Paradise (Jannah) and Hell (Jahannam).
Surah Az-Zumar 39:71–73 describes groups being led toward their respective destinations.
- Jannah — The ultimate success - Paradise is described as a place of peace, security, divine blessings, and lasting fulfilment.
- Surah As-Sajdah 32:17 states that no soul knows the delights concealed for those who have acted righteously.
- Surah Al-Bayyinah 98:7–8 also associates ultimate reward with faith and righteous deeds.
- The descriptions emphasize that success in the Hereafter is greater than worldly wealth, possessions, or achievement.
- Jahannam — The consequence of rejecting truth and wrongdoing
- The Qur'an also contains solemn warnings about punishment in the Hereafter.
- These passages emphasize the seriousness of rejecting divine guidance, arrogance, oppression, and persistent wrongdoing.
- Theological discussions concerning the duration and scope of punishment have occupied Muslim scholars, although the mainstream classical tradition affirms eternal punishment for those who die in unbelief as understood within that framework.
- Human beings, however, do not possess Allah's complete knowledge of an individual's circumstances, understanding, intentions, or final standing.
- Ultimate judgment belongs to Allah.
Is salvation achieved by deeds alone? This is an important question. The Prophet ﷺ taught in Sahih al-Bukhari 5673 that entry into Paradise is not earned by deeds independently of Allah's grace and mercy. Thus, even the Prophet ﷺ emphasized dependence upon divine mercy.
This does not make righteous deeds unimportant. Rather, Islam joins human responsibility with Allah's mercy.
The Qur'an states: لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ "Do not despair of the mercy of Allah." — Surah Az-Zumar 39:53
Thus, Islamic teachings about the Hereafter are not intended to produce despair. They seek to cultivate a balance between accountability, hope, repentance, and trust in Allah.
10. What Do Eminent Scholars Consider the Central Lesson of Resurrection?
Although Muslim scholars have devoted extensive attention to the details of the Hereafter, their explanations also carry broader lessons.
- Ibn Kathir: Resurrection Demonstrates Allah's Power and Perfect Justice In his interpretations of 36:78–79, 39:68–70, and 21:47, Ibn Kathir emphasizes Allah's power to recreate humanity and the certainty of a judgment in which nobody will be wronged. The Creator who brought life into existence possesses the power to restore it. For Ibn Kathir, resurrection and accountability are central expressions of Allah's sovereignty.
- Abul A'la Maududi: The Hereafter Gives Moral Purpose to Human Life In Tafhim al-Qur'an, particularly his discussion of Surah An-Naba, Maududi places great emphasis on the relationship between resurrection and moral responsibility. Human beings are not independent of Allah's authority simply because they possess temporary freedom in the present world. The Hereafter establishes the ultimate consequences of how that freedom is used.
- Mufti Muhammad Shafi: Earthly Opportunities End at Death In Ma'ariful Qur'an, commenting on Surah 23:99–100, Mufti Shafi explains the barrier of Barzakh and the impossibility of returning to worldly life to make up for neglected obligations. This interpretation gives particular urgency to repentance and righteous conduct before death.
- Maulana Wahiduddin Khan: Death Reveals the True Importance of This Life In Tazkirul Qur'an, discussing Surah 23:99–104, Wahiduddin Khan emphasizes that the period before death represents a unique opportunity for moral preparation. After death, the individual recognizes what truly mattered, but the opportunity to begin life again has passed. His explanation reminds readers that possessions, influence, and worldly achievements are not ends in themselves.
What unites these explanations? The scholars differ in emphasis, but each connects belief in resurrection with the responsibility to live meaningfully before death. The Qur'an does not teach resurrection merely to satisfy curiosity about the unseen. It teaches resurrection to transform the way human beings live in the present.
11. What Does Belief in Resurrection Mean for Us Today?
This belief becomes especially meaningful when we connect it with the pressures and moral challenges of modern life.
- It changes our understanding of success
- The world often measures success through money, status, property, influence, or recognition.
- Islam does not prohibit lawful achievement, but it challenges the assumption that worldly success is the ultimate measure of a person's worth.
- Surah Aal Imran 3:185 identifies the greatest success as being saved from the Fire and admitted into Paradise.
- It strengthens moral accountability
- A person who believes that every action will ultimately be examined has an additional reason to avoid corruption, injustice, cruelty, and dishonesty.
- Whether dealing with a neighbour, an employee, a customer, a domestic worker, or a stranger, the believer remembers that the rights of others matter.
- It helps us face personal loss
- Death brings genuine grief. Islam does not discourage mourning, nor does it suggest that belief in the Hereafter removes the pain of separation.
- But resurrection provides the believer with hope that earthly separation is not necessarily the end of existence.
- The precise circumstances of individual reunions and final destinies remain under Allah's judgment.
- It reminds us not to postpone repentance
- Many people assume they will eventually find time to improve their lives, settle disputes, seek forgiveness, or become more religiously observant. Yet none of us knows how much time remains.
- Surah Al-Mu'minun 23:99–100 warns against discovering the importance of righteous living only when the opportunity has passed.
- It teaches us to leave something beneficial behind
- The Prophet ﷺ said that when a person dies, their deeds cease except through three continuing sources of benefit: (Sahih Muslim 1631)
- Ongoing charity (Sadaqah Jariyah).
- Beneficial knowledge left behind.
- A righteous child who supplicates for the deceased.
- This Hadith is particularly important in today's world.
- Teaching someone useful knowledge, establishing a beneficial charitable project, or raising morally responsible children can leave a positive legacy beyond one's lifetime.
- For those engaged in education, writing, or communicating religious knowledge, it offers a particularly meaningful motivation to pursue accuracy and sincerity.
12. Some Important Questions About Resurrection
- Will every human being be resurrected? The Qur'an describes the resurrection and gathering of humanity without limiting these events to Muslims. See 18:47 and 39:68–70.
- What if someone's body has completely decomposed or been destroyed? The Qur'anic answer is that Allah, who created human beings initially, possesses the power and knowledge necessary to recreate them. This is the central argument of 36:78–83 and 75:3–4.
- Can we know the date of the Last Day? No. Surah Al-A'raf 7:187 teaches that knowledge of its appointed time belongs to Allah.
- Does a deceased person return to earthly life before resurrection? Surah 23:99–100 describes a barrier preventing return for another period of worldly action.
- Can we know exactly what Barzakh feels like? No. The Qur'an and authentic Hadith provide certain descriptions, but the complete nature of this unseen existence is not accessible to ordinary human observation.
- Is there any scientific proof that bodily resurrection will occur? Resurrection is a religious teaching about a future divine act. It has not been established through reproducible scientific experimentation. The Qur'an offers arguments based on original creation, Allah's power, and the moral purpose of human life.
- Should belief in the Hereafter make us neglect worldly life? No. Islam commands honesty, justice, family responsibility, kindness, and beneficial conduct in the present world. Belief in the Hereafter is intended to strengthen these responsibilities, not replace them.
13. Five Questions We Should Ask Ourselves Before Death
After studying the Qur'anic description of the Hereafter, perhaps the most important step is to examine ourselves.
- If today were my last day, what important obligation would I regret neglecting?
- Have I wronged someone whose forgiveness I should seek while I still have the opportunity?
- Am I earning and spending my wealth in ways that I could confidently account for before Allah?
- What beneficial knowledge, kindness, or lasting contribution am I leaving behind?
- Am I preparing for the Hereafter with the same seriousness with which I prepare for my worldly future?
These are not questions intended to create constant anxiety or fear of death. They are reminders that a meaningful life requires conscious priorities. Islam teaches believers to combine preparation for the Hereafter with responsible participation in the world.
Conclusion: Death Ends Our Earthly Opportunities, Not Our Ultimate Existence
The Qur'an presents death not as the permanent extinction of human existence, but as the transition from a temporary life toward resurrection, judgment, and the final reality of the Hereafter. Between death and resurrection lies Barzakh, an unseen intermediate existence. When Allah wills, humanity will be raised again, gathered, and judged with perfect justice. Every act of goodness, every injustice, every sincere repentance, and every neglected responsibility will matter in ways that worldly success alone cannot measure. Classical and modern Muslim scholars consistently emphasize that the purpose of these teachings is not merely to describe events beyond the grave, but to awaken human consciousness while there is still time to act. Belief in resurrection gives moral significance to our choices, reassures us that ultimate justice belongs to Allah, and encourages us to live with faith, compassion, honesty, and accountability. The most important question, therefore, is not simply what will happen to us after death, but what we are doing with the life Allah has given us before death arrives.
The Qur'an brings this entire discussion to a powerful conclusion:
"Every soul will taste death. And you will only receive your full reward on the Day of Judgment." — Surah Aal Imran 3:185
A final reflection: We spend much of our lives preparing for a future we may never experience, yet the Qur'an reminds us to prepare for a meeting with Allah that no human being can ultimately escape.
Selected References for Further Study
1. Essential Qur'anic passages
- 3:185 — Death, accountability, and true success.
- 22:5–7 — Creation, the revival of barren earth, and resurrection.
- 23:99–100 — Regret at death and the reality of Barzakh.
- 36:51–83 — Resurrection and Allah's power to recreate humanity.39:68–73 — The Trumpet, resurrection, judgment, and final destinations.
- 40:46 — Pharaoh's people and the intermediate punishment.
- 75:1–40 — The Day of Resurrection.
- 78:1–40 — The great news of resurrection and the Hereafter.
- 99:1–8 — Every deed will be brought forward.
2. Authentic Hadith
- Sahih al-Bukhari 1338 — Questioning in the grave.
- Sahih al-Bukhari 1379 — The deceased shown their eventual destination.
- Sahih al-Bukhari 6527 — The gathering of humanity.
- Sahih Muslim 2581 — Accountability for wrongdoing against others.
- Sahih Muslim 2955b — A description of bodily recreation.
- Sahih Muslim 1631 — Deeds that continue to benefit a person after death.
- Sahih al-Bukhari 5673 — Allah's mercy and entry into Paradise.
3. Scholarly explanations
- Ibn Kathir — Commentary on 23:100: Barzakh and the period before resurrection.
- Ibn Kathir — Commentary on 39:68: The Trumpet and final resurrection.
- Maududi — Commentary on 36:78–79: The rational argument for recreation.
- Maududi — Introduction to Surah An-Naba: The importance of resurrection in the Makkan message.
- Mufti Muhammad Shafi — Commentary on 23:100: The meaning of Barzakh.
- Wahiduddin Khan — Commentary on 23:100: Death as the end of worldly opportunity
May Allāh (سبحانه و تعالى) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door.
وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ
(36:17) and our duty is no more than to clearly convey the Message.”
That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.
May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.
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