THE CONCEPT OF LIFE
AFTER DEATH IN HINDUISM AND IN ISLAM
LIFE AFTER DEATH IN HINDUISM:
1. Concept of rebirth in Hinduism – Reincarnation
or Transmigration of the Souls
Most of the Hindus believe in the cycle of birth, death and
rebirth, which is called ‘Samsara’.
‘Samsara’ or the doctrine of rebirth is also known as the theory of
reincarnation or of transmigration of the soul. This doctrine is considered to
be a basic tenet of Hinduism. According to doctrine of rebirth, differences
between individuals, even at the time of their birth are due to their past
karma i.e. actions done in the past birth. For example if one child is born
healthy while another is handicapped or blind, the differences are attributed
to their deeds in their previous lives. Those who believe in this theory reason
that since all actions may not bear fruit in this life, there has to be another
life for facing or reaping the consequences of one’s actions.
a) It is mentioned in the
Bhagvad Gita
“As a person puts on new garments, giving up old ones, the soul similarly
accepts new material bodies, giving up the old and useless.”
(Bhagvad Gita 2:22)
b) The Doctrine of Re-birth
is also described in Brihadaranyaka Upanishad:
“As a Caterpillar which has wriggled to the top of a blade of grass draws
itself over to a new blade, so does the soul, after it has put aside its body
draws itself over to a new existence. (Brihadaranyaka Upanishad 4:4:3)
2. Karma – The law of Cause
and Effect:
Karma means act, deed, action or activity and refers not only to action
undertaken by the body but also to those undertaken by the mind. Karma is actually
action and reaction or the law of cause and effect. It is explained by the
saying, “As we sow, so shall we reap”. A farmer cannot sow wheat and expect
rice to grow. Similarly, every good thought, word or deed begets a similar
reaction which affects our next life and every unkind thought, harsh word and
evil deed comes back to harm us in this life or in the next life.
3. Dharma – Righteous Duties:
Dharma means what is
right or righteous duties. This includes what is right for the individual, family,
the class or caste and also for the universe itself. In order to achieve good
karma, life should be lived according to Dharma, otherwise it will result in
bad karma. Dharma affects both, the present life and the future as well.
4. Moksha – Liberation
from the Cycle of Rebirth:
Moksha means liberation from the cycle of rebirth or of
‘Samsara’. The ultimate aim of every Hindu is that one day the cycle of rebirth
will be over and he will not have to be reborn again. This can only happen if there
is no karma to cause an individual to be reborn i.e. it looses its good and bad
karma.
5. Rebirth is not mentioned in the Vedas:
The important point worth noting is that the doctrine of
rebirth is not postulated, propounded nor even mentioned anywhere in what are
considered to be the most authentic Hindu scriptures i.e. the Vedas. The Vedas
make no mention of the entire concept of transmigration of souls.
6. Punarjanam
does not mean cycle of rebirth but means Life after Death:
The Common word used for the doctrine of rebirth is
‘Punarjanam’. In Sanskrit ‘Punar’ or ‘Puna’, means, ’next time' or ‘again’ and
‘Janam’ means ‘life’. Therefore ‘Punarjanam’ means ‘next life’ or ‘the life
hereafter’. It does not mean coming to life on earth again and again as a
living creature.
If one reads many of the references to Punarjanam in Hindu
Scriptures besides the Vedas, keeping the life in the hereafter in mind, one
gets the concept of the next life but not of rebirths or of life again and again.
This is true for several quotations of the Bhagvad Gita and Upanishad which
speak of Punarjanam.
This concept of repeated births or of cycle of rebirth was
developed after the Vedic period. This doctrine was included by humans in
subsequent Hindu scriptures including the Upanishad, Bhagvad Gita and the
Puranas in a conscious attempt to rationalize and explain the differences
between different individuals at birth and the different circumstances in which
people find themselves in, with the concept that Almighty God is not unjust. So
to say that since God is not unjust the inequalities and differences between
people are due to their deeds in their past lives.
Islam has a
rational answer to this which we shall discuss later InshaAllah.
Life after Death in the Vedas:
A. There is reference to life after death in the Vedas. It is mentioned in
“The unborn
portion, burn that, AGNI, with thy heat; let thy flame, thy splendour, consume
it; with those glorious members which
thou hast given him, JATAVEDAS, bear him to the world (of the virtuous)”
[Rigved Book
no. 10, Hymn no. 16 verse no. 4]
The Sanskrit word ‘Sukritam u Lokam’ means ‘the word of the virtuous or
region of the pious, referring to the hereafter. The next verse i.e.
“… Putting on
(Celestial) life, let the remains (of bodily like) depart: let him, JATAVEDAS
be associated with a body.”
[Rig-Veda Book 10 hymn
16 verse 5 ]
This verse too refers to a second life i.e. life after death.
8. Paradise
– Swarga in the Vedas:
'Swarg’ i.e. Paradise, is described in several places in the Vedas including.
“May all these streams of butter, with their banks
of honey, flowing with distilled water, and milk and curds and water reach thee
in domestic life enhancing thy pleasure. May thou acquire completely these
things strengthening the soul in diverse ways.”
[Atharva Veda Book 4
hymn 34 verse 6 (Devichand)]
“Having pools of
clarified butter, stocks of sweet honey, and having exhilarating drinks for
water, full of milk and curds, may all these streams flow to us in the world of
happiness swelling sweetly. May our lakes full of lotuses be situated near us.
[Atharva Veda Book 4 hymn 34 verse 6 (Ved Pra.)]
b. It is mentioned in
Atharvaveda
“Bereft of physical bodies, pure, cleansed with the wind, brilliant, they
go to a brilliant world. The fire does not cause burning in their male organ.
In the world of happiness they get plenty of women.
[Atharva Veda Book 4 hymn 34 verse 2]
c) It is mentioned in Atharvaveda:
May the realised ones, first of all, take the vital breath under their
control from the limbs in which it has been circulating. Go to heaven stay firm
with all the parts of your body. Attain the world of light and emancipation,
following the path of the enlightened ones (your predecessors)”.
[Atharva Veda Book 4 hymn 34 verse 5]
d) It is mentioned in Atharavaveda
“O both of you, start
to accomplish it, make determined effort to accomplish it. Those having
unflinching faith attain this abode of happiness. Whatever ripe offerings you
have made in fire of sacrifice, may both, the husband and wife, stand united to
guard them with care.
[Atharva Veda Book 6
hymn 122verse 5]
e) It is mentioned in the Rigveda:
“O Aila, the
loud-sounding clouds, these divines say to you, since you are indeed subject to
death, let your progeny propitiate your revered cosmic forces with oblations,
then alone you shall rejoice (with me) in heaven”
(Rigveda Book 10: Hymn
95:Mantra 18)
7.
Hell – ‘Nark’ in the Vedas
‘Nark’ or ‘Hell’ is
also described in the Vedas and the Sanskrit word used is ‘Narakasthanam’.
It is also mentioned
in Rigveda:
“May the bounteous fire
divine, consume them with his fiercely glowing sharp jaws like flames, who
disregard the commandments and steadfast laws of most venerable and sagacious
Lord.
(Rig-Veda Book 4: Hymn
5 Mantra: 4)
LIFE AFTER DEATH – THE
HEREAFTER
LIFE AFTER DEATH IN
ISLAM
1.
Live once in this world and then be resurrected in the Hereafter
It is mentioned in the
Qur’an
How can ye reject the
faith in Allah?
Seeing that ye were
without life,
And He gave you life; then
will He cause you to die,
And will He again
bring you to life; and again to Him will ye return.
(Al Qur’an 2:28)
Islam states that a
human being comes into this world only once, and after he dies, he is again
resurrected on the day of judgement. Depending on his deeds he will either
dwell in heaven i.e. Paradise or he will dwell in hell.
2. This Life is a test for the hereafter
It is mentioned in the
Qur’an
He who created Death
and Life,
that He may try which
of you is best in deed;
And He is the exalted in
Might, oft- forgiving
(Al Qur’an 67:2)
This life that we lead
in this world is a test for the hereafter. If we follow the commandments of the
Almighty Creator and we pass the test, we shall enter Paradise i.e., which is
Eternal Bliss. If we do not follow the commandments of our creator and fail the
test then we shall be put into hell.
3. Full Recompense on the Day of Judgement:
It is mentioned in the
Qur’an
Every soul shall have a test of death.
And only on the Day of
Judgment shall
you be paid your full
recompense.
Only he who is saved
far from the fire and admitted to the Garden
will have attained the
object (of life).
For the life of this
world is but goods and chattels of deception.
(Al Qur’an 3:185)
4.
Paradise – Al Jannah
a. Al-Jannah i.e.
paradise is a place of perpetual bliss. In Arabic, ‘jannat’ literally means
‘the Garden’. The Qur’an describes paradise in great detail, such as gardens
underneath which rivers run. It contains rivers of milk unchanging in flavour
and rivers of purified honey. In paradise is fruit of every kind. No fatigue
shall be felt in paradise neither shall there be any idle talk. There shall be
no cause of sin, difficulty, anxiety, trouble or hardship. Paradise shall thus
have peace and bliss.
b.
Paradise is described in several verses of the Qur’an including:
Surah Ale Imran
Chapter 3 verse 15
Surah Ale Imran
Chapter 3 verse 198
Surah Al-Nisa Chapter
4 verse 57
Surah Al Maidah
Chapter 5 verse 119
Surah At-Taubah
Chapter 9 verse 72
Surah Al-Hajr Chapter
15 verses 45-48
Surah Al-Kahf Chapter
18 verse 31
Surah Al-Hajj Chapter
22 verse 23
Surah Al-Fatir Chapter
35 verses 33-35
Surah Yasin Chapter 36
verses 55-58
Surah Al-Saffat
Chapter 37 verses 41-49
Surah Al-Zukhruf
Chapter 43 verses 68-73
Surah Al-Dukhan
Chapter 44 verses 51-57
Surah Muhammad Chapter
47 verse 15
Surah Al-Tur Chapter
52 verses 17-24
Surah Al-Rahman
Chapter 55 verses 46-77
Surah Al-Waqiah
Chapter 56 verses 11-38
5. Hell – Jahannam
Hell is a place of
torment where evil-doers undergo the most terrible pain and suffering caused by
being burnt by hellfire, a fire whose fuel is men and stones. Further, the
Qur’an states that as many times as their skins are burnt, the residents of
hell shall be given fresh skin so that they feel the pain. Hell is described in
several verses of the Qur’an including:
Surah Al-Baqarah
Chapter 2 Verse 24
Surah Al-Nisa Chapter
4 Verse 56
Surah Ibrahim Chapter
14 Verses 16,17
Surah Al-Hajj Chapter
22 Verses 19-22
Surah Al-Fatir Chapter
35 Verses 36,37
6. Logical
Concepts for differences in different Individuals
a. In Hinduism, the
differences in two individuals at birth is explained by stating past karma i.e.
actions of the previous life, as the cause of the differences. There is no
scientific or logical proof or evidence of the cycle of rebirths.
How does Islam explain
these differences? The Islamic explanation for these differences in different
individual is given in Surah Mulk:
‘He who created death
and life,
that He may try which
of you is best in Deed;
And He is the Exalted
in Might; oft-forgiving.
(Al Qur’an 67:2)
This life that we live is the test
for the hereafter.
1)Present Conditions are
a test
There are several
verses in the Qur’an which clearly specify that our Creator Almighty Allah
tests us in several different ways
It is mentioned in the
Qur’an:
“Do men think that
they will be
left alone on saying,
“we believe”,
And that they will not
be tested?”
(Al Qur’an 29:2)
“Or do ye think that
ye shall enter the Garden (of Bliss)
without such (trials)
as came to those who passed away before you?
They encountered
suffering and adversity, and were shaken in spirit that
even The Messenger and
those of faith who were with him cried:
“When (will come) the
help of Allah?”
Ah! Verily, the help
Of Allah is (always) near!
(Al Qur’an 2:214)
“Every soul shall have
a taste of death
And we test you by
evil and by good by way of trial -
to Us must ye return.”
(Al Qur’an 21:35)
“Be sure we shall test
you with something of fear and hunger,
some loss in goods or
lives, or the fruits (of your toil),
but give glad tidings
to those who patiently persevere.”
(Al Qur’an 2:155)
And know ye that your
possessions
And your progeny, are
but a trial
And that it is Allah
with whom lies
Your highest reward.
(Al Qur’an 8:28)
2. Judgement will be based on the facility
provided
Each human being
undergoes a test in this world. The test an individual undergoes differs from
person to person, depending upon the comforts and the conditions in which Allah
puts an individual. He passes His judgement accordingly. For example if a
teacher sets a difficult examination paper, the correction is usually lenient.
On the other hand if the teacher sets an easy examination paper, the correction
is strict.
Similarly some human
beings are born in rich families while some others are born in poor families.
Islam instructs every rich Muslim, who has a saving of more than the Nisaab
level, i.e. 85 gms of Gold, to give 2.5% of his excess wealth in obligatory
charity every lunar year. This called the system of ‘Zakaah’ in Islam. Some
rich persons may be giving the minimum required charity; some may be giving
less than what is required while others may not be giving at all. Thus for a
rich man, he may get full marks in Zakat i.e. charity, some may get less, some
may get nil. On the other hand, a poor person who has a saving of less than 85
gms of gold gets full marks in Zakat, because he does not have to give this
compulsory charity. Any normal human
being would like to be rich and not poor. Some may appreciate the rich people
and sympathise with the poor, not knowing that the same wealth may take that
person to hell if he does not give charity and due to this wealth falls prey to
temptations of character, while poverty for the poor man may be an easy path to
paradise if he follows the other commandments of Almighty God. The converse may
be true. A wealthy man may earn paradise by his philanthropy and humility,
while a poor person who covets luxuries and hence resorts to unfair means to
get them may be in trouble on the Day of Judgement.
3.
Children born with congenital
defects are a test for their parents
Some children are born
healthy while others are born handicapped or with a congenital defect.
Irrespective of whether a child is born healthy or handicap, in Islam he is
Masoom i.e. sinless. There is no question of the child being handicapped due to
a carried forward baggage of past sins from ‘a previous life’. Such a belief
will not inculcate a charitable attitude in others. Others might say that the
child deserves his birth defects or the handicap since it is a result of his
‘bad karma’.
Islam states that such
handicaps are a type of test for the parent whether they are yet thankful
towards their Creator or not. Do they retain their patience? Do they continue
to persevere?
There is a famous
saying that a person was sad because he had no shoes to wear until he saw a
person who had no feet.
It is mentioned in the Qur’an:
And know ye that your possessions
And your progeny, are
but a trial
And that it is Allah
with whom lies
Your highest reward.
(Al Qur’an 8:28)
Allah (swt) may be
testing the parents whether they yet are thankful to their Creator or not. May
be the parents are righteous and pious and deserve Jannah. If Allah wants to
give them a higher place in Jannah, He will test them further, e.g. by giving a
handicap child. Yet if they are thankful to their Creator, they will deserve a
higher reward i.e. the Jannatul Firdous.
There is a general
rule that the more difficult the test, higher the reward. To pass graduation in
Arts and Commerce is relatively easy and if you pass you are called as a
graduate without any special title but if you graduate in the field of medicine
which is comparatively a much more difficult examination, besides becoming a
graduate you are also called as a doctor and the title Dr. is put in front of
your name.
In the same way Allah
(swt) tests, different people in different ways, some with health, some with
disease, some with wealth, some with poverty, some with more intelligence, some
with less, and depending upon the facility He gives the individual, He tests
accordingly.
Thus the main reason
for the differences in the human being is that this life is a test for the
hereafter. Life after death is mentioned in the Qur’an as well as the Vedas.
Individual differences
are not due to transmigration of souls or ‘Samsara’, These beliefs were added
on in subsequent scriptures like the Upanishad, Bhagvad Gita and the Puranas.
The repetitive cycle of birth and death, birth and death, was unknown and
unheard of in the Vedic period.
