Introduction :

The concept and significance of Touheed, Nabuwwah and Qiyamah

In the light of Holy Quran and Hadith is described below :

Concept of Tauheed (Oneness of Allah)

The word Tawhid is used to describe
the oneness of Allah, which is the fundamental belief of Islam. It means believing in Allah, believing that
he is the one and only God. It helps Muslims to think of Allah as the centre point of life. With regard
to the Shar’i definition of Tawhid, it means believing in Allah Alone as God and Lord and attributing to
Him Alone all the attributes of Lordship and divinity.
And your Allah is One Allah. There is no god but He, Most Gracious, Most Merciful.
— Qur’an 2:163
Muslims believe on Monotheism :

 is the one true God - all worship and praise is directed towards him
 should be treated with respect as he is the supreme being
 is the creator, designer and sustainer of the world

If Allah had so willed, we should not have worshipped aught but Him. … But what is the mission
of the messengers but to preach the clear Message? For We assuredly sent amongst every people
a messenger. — Qur’an 16:35–36

Confirming that Allah is the only God is the first part of the Shahadah. It is blasphemy to believe in other
gods, which means it is the worst sin.
The attributes of Allah
Muslims believe that Allah is:

 Transcendent – Allah is above and beyond anything that exists in the world.
 Fair and just - Allah judges everyone equally.
 Immanent - Allah is close to every human and within all things on Earth.
 Omnipotent - Allah is all-powerful.
 Beneficent - Allah is all-loving.
 Merciful - Allah shows compassion and mercy, and he forgives people.
Muslims believe that Allah is just and created the world in a fair way (Adalat). They also believe that he
always behaves in a merciful way.

Allah in the Qur’an

Allah has many different descriptions and it is hard to represent him in a few words, so the Qur’an
teaches that Allah has 99 names. Each of the 99 names relates to a particular attribute of Allah, making
him easier to understand and relate to.
Al-Hakim (The Wise), Al-Hakam (The Judge) and Al-Rahim (The Most Merciful) are examples of
Allah’s 99 names in the Qur’an. Subhah beads are used in prayer when Muslims are remembering the 99
names of Allah.
Say ‘He is Allah, [who is] One.
— Qur’an 112:1

Allah In the Hadith

Narrated Masruq: `Aisha said, If anyone tells you that Muhammad has seen his Lord, he is a liar, for
Allah says: 'No vision can grasp Him.' (6.103) And if anyone tells you that Muhammad has seen the
Unseen, he is a liar, for Allah says: None has the knowledge of the Unseen but Allah.
Sahih Bukhari 7380
Narrated Ibn `Abbas: The Prophet used to say, I seek refuge (with YOU) by Your 'Izzat, None has the
right to be worshipped but You Who does not die while the Jinns and the human beings die.
Sahih Bukhari 7383

Prophethood (Risalat)
Literally, Risalat derived from the word Rasal which means to send. In Islamic terms, it means to convey
the message of God to his worshippers. The word paighamber which is of Persian language has almost the
same meaning i.e. "One who has a message."
From the point of view of religious as well as Islamic terminology, there is so me difference between a
prophet and a messenger. Nabee (Prophet) is a general word but the word Rasool (messenger) is a term
exclusively used for a few members of people. Every messenger is prophet but every prophet is not
messenger. A messenger is descended with a new book but the scriptures revealed on a prophet are the ones
which confirm the teachings of a particular book.
Risalat means prophethood or messengership and represents the various ways Allah communicates with
humanity.
 Islamic belief teaches that Allah wants to help people live good lives and so he sends messages about how
to do this. Many of these messages are found in the Qur’an. Muslims believe that messages from Allah
are communicated through prophets, or Nubuwwah.
Key fact
The prophets are not worshipped, because Allah is the one true God. Instead they are respected.

 The prophets are the connection between Allah and humanity.

 There are 25 named prophets in the Qur’an, although many believe there may have been as many as
124,000.
 All of the prophets are considered to be equal: We make no distinction between any of them(Qur’an
2:136).
 Allah chose the prophets to reveal his truth. They are responsible for the revelation of God’s word.
 Messages from Allah were sent to the prophets using angels (malaikah).
 These messages are recorded in the holy books.
 The prophets performed miracles, which proved they really were prophets.

We believe in Allah, and the revelation given to us, and to Abraham, Ismail, Isaac, Jacob and the tribes,
and that given to Moses and Jesus, and that given to (all) prophets from their Lord: we make no
difference between one and another of them: and we bow to Allah. — Qur’an 2:136

All of the prophets received the same message about the one God, which shows that Allah is unchanging
and that Islam is the true religion. Hazrat Muhammad Mustafa (Peace Be Upon Him) was the final
prophet.

Sahih Bukhari Hadith no 7380 :

Narrated Masruq: `Aisha said, If anyone tells you that Muhammad has seen his Lord, he is a liar, for
Allah says: 'No vision can grasp Him.' (6.103) And if anyone tells you that Muhammad has seen the
Unseen, he is a liar, for Allah says: None has the knowledge of the Unseen but Allah.
7383 Sahih Bukhari : Narrated Ibn `Abbas: The Prophet used to say, I seek refuge (with YOU) by
Your 'Izzat, None has the right to be worshipped but You Who does not die while the Jinns and the
human beings die.

Jami AT TIRMIDHI no 2423 :

Ibn 'Abbas narrated that the Messenger of Allah (s.a.w) said: The people will be gathered on the Day of
Resurrection bare-foot, naked and uncircumcised as they were created. Then he recited: As we begin the
first creation, we shall repeat it: A promise binding upon Us. Truly We shall do it. And the first of people
to be clothed will be Ibrahim. Among my companions will be some men who are taken to the right and to
the left. I will say: 'O my Lord! My companions!' It will be said: 'You do not know what they innovated
after you, they continued to be apostates since you parted from them.' So I will say as the righteous
 worshipper said: If you punish them, they are your slaves, and if You forgive them, indeed You, only You
are the Almighty, the All-Wise.

Meaning And Origin

The Arabic word, ‫ – اآلخرة‬Al-Akhirah, is an Islamic term referring to the life after death (hereafter or
afterlife). It is derived from the root word Al-Akhir which means the last, the ultimate, the end or close.
Concept in Quran
In the Quran, the Day of Judgment is when the earthly or temporal world (dunya) ends, the deceased are
raised from their graves, and God conducts judgment consigning them for eternity to either the delights of
Jannah (paradise) or the flames of Jahannam (Hell).
The Reality of Resurrection
The Qur’an frequently uses the metaphor of rain to describe how the resurrection of the dead is possible.
Allah can resurrect the dead in the same way that dead soil becomes covered with vegetation just after a
rainstorm. Concerning Allah’s power to bring forth the resurrection, the Qur’anic argument is that if He is
capable of creating not only humans but also the entire world, why should it be difficult for Him to
recreate them? Some prophets, including Prophet Ibrahim (as), were shown how Allah resurrected the
dead. Similarly, the story of the companions of the cave (Surah al-Kahf) is given as historical proof that
people can be resurrected after approximately three hundred years of sleep.
Islam shares this belief, of being resurrected, with other Abrahamic faiths, including Judaism and
Christianity, that death is not the end of life but rather a transfer from the temporal world (Al-Dunya) to
the eternal world (Al-Akhirah).
A Comparison To Dunya
A useful analogy for comparing the two worlds – Dunya and Akhirah – is that of a fetus developing
inside the mother’s womb, and then life outside the womb after delivery. The existence of a fetus is
confined within the womb of its mother, and its sensory experience and information are limited. If
someone were to inform the fetus that there is a vast, expansive world outside the mother’s womb filled
with a variety of activities, people, food, pleasures, and sightseeing, the fetus would have a difficult time
imagining this because they have no context for what we are telling them. Similarly, the life after
mortality or the Akhirah – in terms of its vastness and what it contains – surpasses what we have seen or
can even conceive.
They ˹only˺ know the worldly affairs of this life, but are ˹totally˺ oblivious to the Hereafter. (Surah Ar-
Rum 30:7)

Significance in Islam
The term ‫ ایمان باالخرۃ‬or Iman-bil-Akhirah, the belief in life after death, is important as it relates to the six
core beliefs of Islam;
1. Belief in Tawhid (Oneness of God)
2. Belief in Angels
3. Belief in Four Divine Books (Quran, Torah, Gospel and Psalm)
4. Belief in The Prophets and Messengers
5. Belief in Predestination
6. Belief in Al-Akhira
AI-Akhirah is intended for real justice to be established. In this world, the righteous suffer and are not
fully rewarded for their deeds. Similarly, evil individuals are victorious and frequently escape punishment
for their actions. Allah, who is Just, desires that everyone receives complete fairness and compensation.
This world is Dar al-Imtihan (a place of trial or examination) (Surah Al-Mulk 67:1-2). People will be put
to the test in this life, and depending on their performance, they will be rewarded or punished in the
Hereafter.
And this worldly life is not but diversion and amusement. And indeed, the home of the Hereafter – that is
the [eternal] life, if only they knew. (Surah Al-Ankabut 29:64)
The hereafter (Al-Akhirah) depicts the more realistic, visceral, and everlasting dimension of life. It is a
higher level than the life in Al-Dunya, in terms of the grades of reality.
Important Events
On that Day the Inevitable Event will have come to pass. (Surah Al-Haqqah 69:15)
In order to motivate and strengthen the faith of believers, the Quran and Ahadith provide a comprehensive
description of all the events that will occur in the Hereafter. Numerous analogies are used in the Quran to
describe the horror and calamity of the Day when the life-dimension of Dunya will stop and that of
Akhirah will begin. Some of these terms include:
Barzakh
In Arabic, Barzakh means “separation” or “barrier.” According to Islam, Barzakh is a realm that is neither
part of dunya nor the hereafter. It stands between them as a barrier. Specifically, in the Quran, it alludes to
the period between a person’s death and their resurrection on the Day of Judgment. During this time, the
dead will receive a taste of the rewards or punishments they will endure after the Day of Judgment.
And there is a barrier behind them until the Day they are resurrected. (Surah Al-Mu’minun 23:100)

Sounding of Trumpets
At last, when the Trumpet will be blown with one blast, and the earth and mountains will be lifted up and
crushed with one blow, on that Day the Inevitable Event will have come to pass. (Surah Al-Haqqah 69:13-
15)
This Sur or Trumpet will be a startling and a continuous sound that will continue until all creations are
dead. On the Day of Judgment, the Qur’an and Sunnah indicate that the trumpet will be sounded twice.
The name of the first trumpet is natkhat-us-saaq, or “the trumpet of faint.” All angels in the heavens and
all Jinns, humans, and animals on earth will become unconscious and fall to the ground at the sound of
this trumpet.
The name of the second trumpet is nafahat-ul-bath, or “trumpet of Resurrection.” The meaning of bath is
“to rise.” With the sound of this trumpet, the dead will rise and stand (Maarif ul Quran).
According to some narratives, a third ‘trumpet’ will also be blown prior to the first two trumpets; this
trumpet is known as nafkhat-ul-faza’ (the trumpet of fear or panic). According to a thorough analysis of
all the narratives and texts, the early phase of the first trumpet is nafthat-al-faza’ and its ultimate stage is
Saaq, “the trumpet of death.” (Al-Mazhari)
Judgment Day
On the Day of Judgment, each individual will be held accountable for their life time experience, actions
and beliefs. The virtuous will receive paradise, whereas the wicked will be punished with hellfire. With
regard to the judgment, there will be three types of people:
1. A section of pious believers will be rewarded with their record of deeds in the right hand and they happily
will enter paradise.
2. Infidels will be tortured in their graves prior to the Day of Judgment, and also in hell. They will be given
with their lifely record of deeds in the left hand.
3. “The people of disobedience,” that is, disobedient Muslims who have sinned, may be tortured in
accordance with their offenses in order to be “purified from their evil.” This may occur after death but
before the Resurrection, or after the Resurrection when they are sent to the Lake of Fire. After their
purification by torture, they may enter Jannah if God pardons them or if they are rescued through
intercession. (Siddiqui, 2015)
Conclusion
In conclusion, the term Akhirah is a fundamental concept in Islamic belief, referring to the afterlife and
the ultimate destiny of each human being. It encompasses the Day of Judgment, the Day of Resurrection,
and the eternal life that follows.
Muslims believe that the Akhirah is a reality that is just as real as this life, and that one’s actions in this
life will determine their fate in the next. Therefore, striving for righteousness and good deeds, and
avoiding sin and wrongdoing, is essential for attaining success in the Akhirah. The belief in the Akhirah is
a central tenet of Islam that provides believers with a sense of purpose, accountability, and hope for a
better future.
References
 Quran.com
 Shafi M., 2017. Maarif ul Quran. Binoria publications.
 Modudi, 1972. Tafheem ul QuranMuslim.
 Ibn Kathir., 2000. Tafsir ibn Khatir. Dar-us-Salam Publications.
 Jarrar A., 2017. Tafsir Al-Tabri. Islamic Texts Society.
 Frank Griffel, 1998. Islam and Rationality: The Impact of al-Ghazali. Brill Academic Pub. ISBN-10-
9004306951
 McAuliffe JD, Encyclopaedia of the Qurʾān, 1st Edition. Brill Academic Pub. ISBN-10-9004147640
 Siddiqui A. 2014. “Akhirah (The Hereafter)”.