The Qur'an and the Secular Mind; A Philosophy of Islam (2008) - Shabbir Akhtar

26 Quranic Islam and the secular mind
(Q:21:1; 22:1–2). These apocalyptic passages appeal to modern Muslims as they
keenly sense an impending crisis, heightened by warnings from preachers who
speak of an imminent judgement and the termination of history. Psychologically,
the finality of the fourteenth century of Islam persists although the calendar has
put an end to it; the fifteenth has already reached more than a quarter of its span.
At a time, known only to God, the hour will be established (Q:7:187; 31:34). The
dead shall be informed in their graves that the last day has arrived (Q:36: 51–2).
The sky will be split apart, the stars extinguished, and the earth convulsed and pulverized
(Q:81:1–2; 82:1–2; 84:1–4; 99:1–2); the apparently stable mountains will
be removed, from their roots, and scattered like dust by Muhammad’s omnipotent
Lord (Q:20:105–6; 27:88; 81:3; 101:5). Men and women will appear drunk
though they are sober; the pregnant woman will suffer a premature deliverance
of her burden (Q:22:2). Resurrected in bodily form, with even finger-tips restored
(Q:75:4), everyone shall wait silently as the divine assizes commence on ‘the day
of anguished regret’ (al-yaum al-ḥasrah; Q:19:39). Only those granted permission
to speak will speak in God’s presence and they shall say nothing but the truth
(Q:78:38) since it is the day of truth (al-yaum al-haqq; Q:78:39). Human bonds are
ruptured (Q:23:101). Everyone is friendless (Q:70:10) and has enough to worry
about on the day when anxious anticipation and dread turn ‘children senile and
grey-headed’ (Q:73:17). The sinner will offer his own children and other relatives
to redeem himself from the punishment (Q:70:11–14). Muhammad’s traditions
add that all humankind will be naked on the day but terror and anxiety will prevent
anyone from noticing it.
Several orthodox catechisms, including one compiled by the theologian–
philosopher Al-Ghazālī, whom we meet in Chapter 2, claim that immediately
after death, the soul is subjected to a preliminary interrogation. The questions are
simple and the answers are known to the believer. ‘Who is your Lord?’ and ‘What is
your faith?’ The devout believer, aware of the promise undertaken by the Children
of Adam before history began (Q:7:172–3), answers correctly. The rejectors are
trapped on account of shocked silence (atheists), hesitation and confusion (Jews,
Christians and agnostics), unclear responses, incoherence and falsity (polytheists
and all others). Those who pass the simple doctrinal part of the examination are
subjected to a further test about their actions. Few expect to pass this portion of the
examination. The sinners, according to some authorities, then request Muhammad
to intercede for them. The appeal is presented to God. The final decision rests
within the divine prerogative and is in no way subject to dispute.
Good and evil actions are weighed in the balance (Q:7:8–9; 23:102–3); a book,
registering deeds itemized as good and bad, is prepared. Those receiving the
book in their right hands have earned divine pleasure and shall enter paradise
(Q:69:19–24; 84:7–9). Although the good pleasure of God’s presence (riḍwān
Allāh) is the supreme joy in paradise (Q:9:72), sensual delights are also described
in lavish detail in many Medinan and Meccan passages (Q:13:35; 47:15; 52:17–24;
55:46–76; 56:12–38; 76:5–22; 71:41–4; 78:31–5; 83:22–9; 88:8–16). Those given
the book in their left hands (or behind their backs) are people who, in their earthly
lives, gave free rein to their whims and lusts (Q:69:25–37; 84:10–2). As they